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m * ■» 


J oi the Vhtobfai ~ 

PRINCETON, N. J. * f# 

Collection of Puritan Literature. 

Division **— ■ ■"' ^">» - 
Section l\l] 


John I c^&\or\ 

Sermons ( 

i !\ho c\ eailechon o 

Lohd, 4 /6Sb. 163 g 





rEquity -;of his being accurfed that 
Shewing the^ and v loves not the Lord lefa 

cNeceffity^ Chrift. 

K Motives.? 
Together with the< Meanes > of our love towards him. 
/Markes \ 

By thatlate Faithful! and worthy Divine, 

John Preston i Doclorin DiviniUe 3 Chap- 
laine in Ordinary to his Majcflie,Mailer of£m~ 
m^nptt I Colloflge itf Cumbridge.^xA fome- 
times Preacher oi Liaioite; Inne. 

PSAL jl. 16. 

q^ove the Lord , O all yce kis Saints, &c. 

PSA L. 145 20. 

The Lordpreferveth all them that love him, 
andfeattereth ah-roadall the ungodly . 


Printed by M. f for lobn Stafford jind are to be 

fold at his houfe in Black horfe ^Alley in 

Fleei-Jlreei. 1638. 

W Y 





vine JLove. 

I Cor i n r h. 16. 22. 
if any man love not the Lord lefus Chrift^ let him 
be accursed ; yea let him be had in execration 
eventothedeath^or let him be Anathema Ma- 

H E S E words have little or no 

dependance on the words before 

going, which are thefe 5 The fa- 

Intationofme Paul by mine owne 

hand : and the reafon why he 

thus writes is, becaufe there were 

many falfe Apo files , and counterfeit Epiftlcs 

went abroad in the world, if not under his name • 

A 3 but] 

c/4 Heavenly Treatife 

\ but hereby (faith he) you fhall know me from 
them all, even by this my falutation, and fub- 
fcription, as by mine owne hand $ for in all my 
Epiftles fo I write. The grace of our Lord lefus 
Chrifi be with you all. Amen. 

Wherefore to confiderthem inthemfelves, S c . 
Paul hating thofe (as we ufe to doej who fpeake 
cvill of them we love, doth here pronounce a 
curfeagainft them that love not the Lord lefus 
Chrifi ; and the reafon why he doth fo, is 3 becaufe 
he cannot endure toheare him evill fpoken of by 
any blafphemous tongue. 

So that this then is the fcope and drift of the A- this place, namely, to commend Love 
unto us, and above all other, the love of the Lord 
lefus Chrifi D and to exhort us by all meanes there- 
unto ; in which exhortation, let me defire you to 
obferve with me thefe two reafons why we fhoujd 
thus love him. 


fir ft" • ^ . rNeceflityof it, he 

is taken/ \ u auurfed that 

Whereof J \ from ) loves him not. 

the "\ f the *) Equity, or objecft 

/fecond V / of his love, the 

mistaken J ^ Lord lefus Chrifi. 

if my man love not the Lord lefus Chrifi, let 
him be &c. 

There is not much difficulty in the words, yet 
fome there is ; lor clearing whereof, I will.fhpw 


of Divine Loye, 

j you what is meant by thefe two termes, ^na-, 
J tbema^Mdramtha^n&fo^ioczz&e: for the firlV 
j (Anathema) it \saGreekewoitd,and it is as much 
j as elevari, & fnfywdi^ to be lift up, or be hanged, 
I and it fignifiesaccurfed,by way of allufion to that 
] opprobrious and curfed kinde of death, which 
I was inflided upon notorious and hainous Male- 
i fa£tors,who for their offence were hanged up up- 
on a tree, gibbet, or any fiich engine, according as 
it is faid, curfed is every one that bmgeth * &c. 
which place is againe ailedged by this our Apo- 
frleS c . Paul, to prove that Chrift hath redeemed 
us from the curfe of the Law, being made a curfe 
for us, for it is written, curfed is * ejrc . 

Secondly, for the word (Maranatba) it is an 
AJJyrian word taken from an Hebrew root, which 
fignifics execration or curfing, (and therefore I 
fo rendered it in the reading of it unto you) now 
in that the Apoftle ufeth two words of diverfe 
Languages, for the fuller expre/Tionof this his fo 
fearefull a maledi&ion and curfe, as if one word 
were not enough, or that out of his zealous affc- 
dionhe could not fo content himfelfe with it, 
we may note that by how much the more the 
curfe is greater, by fo much the more grievous is 
the duty omitted, from which premhTes we may 
make thisconclufion, or draw this point of Do- 
<5irine. viz. 

That he is worthy to be curjt , (yea to bee curjl 
with all execration) that loves not the Lord I ejus 







xA Heavenly Treatife 


For the further unfolding and opening where- 
of, eonfider with me thefe three things follow- 
ing 5 to wir, . 

I irft, what Love is in general!. 
Secondly,whatlovetothe£W/<?//# chrift is. 
Thirdly, fome reafons why he is worthy to be 
accurfed that loves him not: of each ofthefein 
their order 5 and firft of the firft. What Love is 
in generally and for that take this bricfc de(crip- 
tionofit, viz.. 

Love is an inclination of the will, whereby, it 
inclinesto fome good thing agreableto it felfe. ' 

Firft , (I fay) its an inclination of the will] 
where we may take notice of two things, both of 
the fubjed: or feate b which is not any inferior 
part or faculty of the foule,but the will, one of 
the moftfupreme and potenteft of all the reft. 
And what is the nature and property, the quality 
and condition of it? it is elicita^non coacla^ not 
forced, but free; inclined, not conftrained; for vo- 
luntas (as fay the Phylofophers) efi libera, the 
will is ofamoftabfolute and free power, fo that 
though a man may be compelled to doe fome- ' 
thing againft his liking, yet he can never be for- 
ced to doe any thing againft his will, atleafthis 
will cannot be forced, that like a Queene in her 
Throwne is alwayes free. 

Secondly, I fay its an inclination of the will un- 
to good;*//* verum.ant apparens^ either for that it 
is f indeede, or at leaft (tor the prefent) appeares 
and feemes fo to be unto it, according to that 


ofDvvine Lowe. 

trite and true axiome of the Schooles too, bonum 
ejlobje&nm volmtaus^ the Adequate otyeft of the 
will is oncly good, yet not every good neither, 
but bonum fibi conveniens , fuch a good as is agree- 
able to it fclfe, that onely is the objeft of love. 
Now by this you conceive the fecond thing, 
what love to the Lord left* Chrift is : and it is 
nothing clfc but an intenfive bending ofthe mind 
unto Chrift, as the moft necefl&ry and fuitableft 
thing for it that may be, the Summum bonum, the 
chicfeftgoodofall that it can defire, fo that it 
defires and loves nothing like him. 

Now the properties whereby we (hall know, 
whether ots love to the Lordlefus Chriftbz fuch 
or not, are efpccially thefe three. 

Firft, it alwayes defires to have the thing it 
loves, cannot be contented with any thing elfe 
but him, as being the proper Center ofthe foule, 
which is never at quiet fo long as it is out of his 
place; agreeable to that of a Tzthcr 9 Fccifiinos Do- 
mine adte, & inquietum eft cor noftrum donee re- 
quiefcitinte, Thou haft wade us O Lord, and our 
heart is never at reft till it reft in thee, it is his frui- 
tion that gives it fatisfaftion: againe>asit defires 
the fruition of hinij fo it defires as much, 

Secondly, the conjun&ionand union with him, 
to be one with him and he with us; and therefore 
it hates whatfocver may hinder it, and feekes 
whatfocver may helpe it therein: and being thus 
onceconjoyned, and enjoying it, it finally 
Thirdly, feekes and endeavours the prote&ion 
B and 

xA Heavenly Treatife 

and prefenation ofthe thing it loves, a$ it on the 
other fide fhunncs and avoids ought that might 
endanger the definition thereof j and if not with- 
standing it mcete with it 5 interpofeth it felfe be- 
twixt it and that to defend it 5 as the arrae wards 
the blow from the hcad^albeit it be to the wound- 
ing of it fclfe. 

And when thefe three concurre together, 
when our love hath thefe three concommitants, 
and is attended with thefe fruits and effe&Sj as 
you heard before, that it thus defires 

^fruition 9 
thcO conjunction >ofc/jriJl+ 
cprelervation J 

Then may we diftinguifh it from all fenfuall 
and carnatl love 5 for there be many forts of love 
in the world, but it is all but worldly love, fiot | 
fpirituall and Heavenly love. 

Firft, ther's a love of pitty, as when we be. 
waile a mans cafe, but hate his deeds, fo are Ma- 
lefactors beloved. 

Secondly, ther's a love of defire, as when the 
ftomacke defires fweete meates, the eare delight- 
fome founds-, and the eye fine fights, &c. 

Thirdly, ther's a love of complement, when 
one luffs or longs after a thing with the whole 
heart or fbule, foas he cannot fubfift without it ; 
as a woman with child lufteth and lomgeth rfter a 
thing fliehath amindeto, which fhe cannot f kfe- 
ly gee without. 


ofDirvine Loye. 

Fourthly , ther's a love of fricndfliip, when 
one man loves another for fome courtefie or 
kindenefle he hath received from him. 

Fiftly and laftly, ther's a love of dependance^ 
when a man loves God more then himfelfe, more 
then his life, and depends upon him for all good 
things belonging to body or foule. 

u , l . c ^naturall ■ 

OrtobemorcbnefeV Infull 

thersa Spiritual! 


The firft, is betwixt parents and children,and in 
it felfe is neither good nor evill. 

The fecond, anfeth from evill habits bred in 
the fouie, and it is moft hatefull to God, and 
makes us worfe then the brute beafts. 

The third, is that divine gift and grace of God 
which the Holy Ghoft puts into our hearts, 
whereby we arc more then men, and defire Holy 
things for themfelves; and this is that love 
which the Apoftle here calls for in this place. 

Now if our love to the Lord It fas Chrifl be 
fuch, we {hall further know it by thefe two things 
which alwayes proceede and goe before it, as the 
former followed after it. viz. humiliation for 
finncpaft, and faith in Chrift for the time to 

Firft humiliation for iinne paft ; for till a 
man come to have a fight and fenfe of him- 
fclfe by reafon of his finnes , he will never 

B 2 care 

Dcat.21. 23. 

Gal. 5.15. 



Ji Heavenly Treatife 

care for (Thrift j and when he hath beene thus 
caft downe, yet 

Secondly, without faith in Chrift, whereby 
he applies him to hirafelfe, and is perfwaded that 
he is reconciled unto him, he will not yet love 
him 3 but rather hate him of the twaine. 

Now the manner or meanes of getting of both 
thcfe,and fo confequently of love into our hearts, 
is by the preaching of the word of God, by pray- 
er, and taking him when he is offered and given 
unto us in the fame for that end. 

But now we muft take Chrift as an husband 
takes a wife, ora wife an husband, out of love to 
their perfohs, not to their portions, and then fhalt 
we be the better fubjeft unto him ; but except 
we be fii ft humbled (as was before faid) for our 
finnes,andconfiderin what neede thou ftandeft 
of him, how that without him thou muft perifh; 
till then (I fay) thou canft not fufficiently fet by 
him, nor love him aright : but when thou know- 
eft how neceflary he is for thee, how alfuffieient, 
and affedionate he is towards thee, then thou be- 
ginnefttolookeatChriftasa condemned perfon 
doth at him that brings a pardon for him whom he 
loves and longs after, joyes and rejoyceth in . 

And yet all this is but a preparative to our love 
of him; it is faith, that is the firft fountaine, whese- 
by wefo love him, as that we can cleave unto 
him, with purpofc of heart to ferve and ple^fe 
him in all thirds, and this lgve which thus ari- 
fcth from faith, doth not onely beleeve that 


ofDlnjim Loye. 


Chrift is mercifull, and will forgive thee thy 
finnes upon thy fupplication and repentance unto 
him for the fame, hot alfo that he is moft fit and 
c jnformable for thee, fo that thou couldft finde 
in thy heart to be anatha mati&ed for his fake, and 
to be divorced from all things in the world for 
love of him : And fo much for the fecond thing 
alfo, I come now to the laft; to wit, 

Thirdly, to the reafons, why he ts worthy to 
be had in execration, and to be curfed even t$ the 
death that loves not the Lord Ieftuchrijl? acid they 
arechieflythefe five. 

Firft,becaufewhen Chrift fhall come and be a 
Sutor unto us to love him, and we refufe to doe it, 
and to be reconciled unto him and receive him, 
then hegrowes aflgry to the death j you may fee 
this in the Parable of the Marriage of the Kings 
fonne, howwrottphe was when he heard they 
had abufed and beaten his fervants which he fent 
ro call them to the * wedding: and therefore the 
Prophet David bids us kijfe the Sonne lefi he bee 
angry, * andfo&c. that is 5 as if he fhould fay, 
when he offers himfelfc to kilte you with the kif- 
fesofhis mouth, be not too coy and curious, but 
imbrace his offer 5 retume his curtefie with the like 
kindnefTe, and kiife him againey left he take it in 
great indignation at your hands, and be fo angry 
with you, that you die for it. 

Indeede when we knew not the Gofpell, he 

was content, though we were frowardahd fruit. 

leffcj but now that he fends his Defciples to 

B 3 f reach 

Mat. 21. i. x. 

PfaL a. 



Matth. %i. 37. 


Numb. 5. 15, 


A Heavenly Treatife 

f reach unto all Nations^ then if they bring no* 
forth fruits worthy amendment of life , he tells 
them, the axe is laid unto the rootes, &c. 

Secondly, bccaufe he that in old time brake the 
law, was accurfed-; now this was the Lords 
Commandement, that we love him. 

Eut you will fay, we are not able to fulfill the 
law of our felves, and how then fhall we doe 

Ianfwer^ther'satwo-fZ^//, and 7 

fold obedience, LEvangeltcall^Sthzx re- 
quires exad: obedience in our owne perfonsj but 
this requires no more but onely our endeavour, 
and faith in Chrift. 

Thirdly, becaufe he loves fomething clfe more 
then God, and fo commits Adultery; now fhee 
that in the old law did commit Adultery, had a 
drinke of bitter water given her, which m:Je her 
beHy fwell&c* fo that Jhce died-*, how much more 
worthy of death is he then that thus deales with 
God, and going a whoring after it, commits fpi- 
rituall fornication. 

: Fourthly, becaufe that commonly belongs tb 
Hypocrites, they ?.re a curfed crew, to whom 
Chrift fhall fay atthelaft day, goe ye curfed &c. 
Now all fuch as Iqvc him not, are , no better nor 
worfe,but wretched and damnable Hypocrites. 

Fiftly, becaufe love governes the whole man, 
its as the Rudder of a fhip, which turnes it any 
waycs;and fo which way loever this affection of 
love goes, it carries the whole man along with 


of Di^vine Lowe. 


it 3 and makes him leade his life accordingly. 

Thus much then for thefroofe of the point 3 be- 
fore propounded. • 

Now for the application of it to our felves, 
that fo we may the better make forae ufe of h:, for 
the direction and reformation of our lives and 
converfations therein : ifitbefo(as fo you have 
heard it is) that it is fucha finne not to love the 
Lord I ef us Chrifttthat he is worthy to be accurfod 
that loves him not 5 yea y to be had in extcration &c. 
Then firftirmay teach us to lcoke to our felves 5 
and be fure that we love him .5 and fo looke at 
others, as that out of a godly zealr thou canft fm- 
cerely and truely fay with Sain: PWhere, let him 
be accurfed^ox this is an infallible and fure figne of 
this love which proceeds from faith, that when 
we fee Chrift trampled under feete, our hearts 
burne within us, as his did : there are forne (faith 
he) of which I told you befcrt, and now tell you a- 
gaine with t cares or weepings that they goe about to 
pervert and turne othtrsfiom the wajes of God : t6 
that we may here fee Saint Pauls difpoikion, he 
doth not [ay^curfed be he ; but cur fed is kee y from 
whence we may alfo note the difference betwixt 
thecurfes of the Law, a (, d * f the Gofpel! : for 
the Law faith cur fed is he that contwueth riot in all 
&c. burtheGofpellfauh, cur fed is he that loves 
not the Lo>d,&c'. 

Now if wc love 1 im, we will defire X fi was 
faid but a little before) to be joyrjed unto him, and. 
to have his company, for how can rhat womaftfe 




1 I A Heavenly Treatife 

faid to love her husband that cares not for his 
company; fo how canft thou fay thou loveft the 
Lorilefus Chrifi when thou loveft not his focicty i 

Againe, if vre love him, we will be content to 
have him upon any condition; for love is impul. 
iive,pbe lovtofchrijl conftraincs us fas the Apo- 
ftle fpeakes) to doe what it dejires; yet, fo as not a- 
gainft, but with our wills, which it inclines there- 
unto : now if we doe not finde thefe things in us, 
ive doe net love the , <jrc 

And therefore this DodSmcthat he that loves 
him not is &c. it fliould teach us to confider bur 
owne conditions, how we ftand affe&ed towards! 
him, and whether we love Mm or not; and wee 
fliall know it for certaine whether we doe, or doe 
not, by examining our feltcsby cacfe queries. 

Firft whether vvhatfoever good things we 
have done, we have done them out of love to 
God>anddefircof his glory, more then of our 
ovvnc profit, or out of cuftome; for otherwife all 
that vvc doe is nothing worth ; Chrift rcfpc&s 
nothing but what comes from love,and that love 
from faith, if that be not the primum motile , the 
firft moover that fets us on vvorke, if we goe not 
upon this ground, we were as good doc nothing, 
for all the good we fliall get by it : 6 that thou, 
that moftofalldefpifeft Religion, and fcoffeft at 
the zealous ProfefTbrs thereof, wouldeft but 
throughly confider of this one thin?, tjfrat he is ac- 
cur fed that loves not the Lord I ef us Chrift , and 
that all the good duties of piety, or chancy which 


of Divine Loye. 


thou performeft,if thou doft them not out of love, 
but more for cuftome then confeknee fake, are 
rather abominable then any whit pleafing unto 
God; for then wouldft thou no longer content 
thy felfe with the forme of godlineffe, but labour 
for the power thereof. 

But thou wilt fay, how fliall I know whether 
this that I doe, I doe it out of love to his name, ra- 
ther then out of any hypocrifie, or love to my 
felfe? Ianfwer. 

You fliall feele it, for love is of a ftirring na- 
ture, and moves all the reft of the afte&ions, as 
defireand longing after him, with hope that thou 
fhalt obtaine him, and feare Ieaft thou fhouldft 
faile of it ; but yet (till let me give thee this ca- 
veat, beware thou love him not more in regard of 
hisKingdome,thenofhisperfon, for then I tell 
thee true, thou loveft him not aright. 

Secondly, confidcr whether (as was faid) thou 
love his company, and delight in his prefence, to 
have communion with him, to be talking to him 
by prayer, or to have him fpeaking unto thee by 
his word $ fo then doft thou pray not by con. 
ftraint, but willingly^ doft thou heare, reade, re- 
ceive the Sacrament &c. not for fafhion fake, but 
offaith unfaincd, in obedince to his commande- 1 
ment, then doft thou love him, but otherwife 
thou doft not. 

Thirdly, doft thou love his appearing at the laft 
day , canft thou fay in the uprightneffe of thy 
foule, come Lord lejus, come quickly ? doft thou 

__ C thinke [ 




A Heavenly Trealife 

thinke it long firft t and art not afraid when thou 
hcarcft of it, as Felix was, who trembled when 
he heard Paul difcourfe o'tTemprancelRighteouf- 
ne$e> avdludgment to ceme^ but doft rather defire 
it,andwouldftbegladofit, and the fooner, the 
better * then (I fay ) alfo may ft thou refolve upon 
it,that thou doft affurcdly love him^and that when 
he fi:all fo come, he fhall come without finne unto 

Fourthly, whether thou loveft him as well in 
healdiasinfkknefTe,andin fickneffe as in health, 
as well in poverty as in aboundance, and in ad- 
verfityasinprofperity,foriothou wilt, if thou 
love him truely for himfelfe, and not for thefe. 

Fiftly,marke this with thy felfe too, whether 
thy love be bountifull, as was that womans that 
had the box of oyntment, which fhee powred on 
Jcfus head, and as ^Abrahams was, who would 
have offered his Sonne, his onely Sonne ifaac for 
his lake; fo (I fay) examine thy felfe hereby, 
whether thou be content to part with the belt 
things for his fake, as thy living, thy lufts, thy 
life 5 for he that loves any thing truely, will for- 
goe and give all he hath to purchafe it. 

Sixthly, looke whether thou feeke to doc the 
Lords will, and what may pleafe him beft; for 
lovefeekesnotherowne,we fee it in men who 
will take any paines, be at any coft, to get that 
thing for them whom they love, which they love 
to have, and fo will we doe for Chrift, (five love 

him , we will keepe hts ComwiAndcments 




rhey will not be grievous unto us 5 yea rather f 
it willbeouvmeaccand drinke to doe his will , 
and the dearer it cofts us, the dearer will it be un- j 
to us. 

Seventhly, examine thy felfe by this rule alfo, [ 
whether thou be content to doe much for him, ] 
notfome things,and not otherfome, but whether 
thou have an eye to all his Commandements, and 
all falfe wayes thou utterly abhorre; for faith 
f you know) workesbylove, and love that proceeds 
from faith is not idle but operative, (o that what is 
fpoken of faith, may astruely be faid of love, that 
its dead without rvorkes^ and therefore Saint Paul 
profeffeth of himfelfe, that he laboured more 
then they all, which was an argument, that he lo- 
ved much becaufe he was in labour much 5 and fo 
when our Saviour asked Peter whether he loved 
him, he puts him to worke, and fets him his taske 
faying, feedemyjheepe 5 and laft of all, 

Eighthly , whether thou wouldeft not onely 
doe, but fuffer much for his fake, as David^ when 
his wife Michal laughed at him for dancing be- 
fore the Arke, he was contented to beare it , be- 
caufe he did it to the Lord ; and fo the Apoftles 
rejoyced becaufe they were counted worthy to 
fuffer for his mme *. And Saint fWlikewife when 
the people intreated him with teares, not to goe 
up to Jerufalem^ becaufe he fhould be bound, as 
udV4^hadfignifiedbythefpirit unto him, an- 
fwered thcm^Why doe yee rent my hearty Iamready Aft. u. 
not onely to be bound, but alfo to dye for &c. * 

C 2 But 


xA Heavenly Treatife 




2 Sam. 14. $z, 

But thou wilt fay, I have no fuch occafions now 
adayes, if I had, 1 know not what I fhould doe. 

But I anfwer, is it fo * haft thou no fuch occa- 
fions? yes, thou haft occafions enough, as when 
he takes away thy wife, thy child, thy friends, thy 
goods, thy good name &c. if then (I fay) thou 
canft beare it patiently with lob^ and fay, it ps the 
Lordgiveth,andthe Lord&c. or with Ely 7 it ts 
the Lord, let him doe what fcemeth him good : then 
thou loveft him, and yet thou muft doe more then 
that, thou n:uft not onely beare it patiently, but 
ioyfullytoo,as you heard before the Apoftles 
did 7 lay thy felfe to thefe rulesihen, and try im- 
partially whether thou love the Lordlefa Chriji 
or not 5 and for thy further helpe and more infal- 
lible notice thereof, to know whether thy love 
to him be pure and unearned, or whether it be 
falfeand counterfeit,' take thefe more particular 
proofes of it; for affuie thy felfe Tf thou love him 
aright («s we touched before) that then, 

Firft thou wilt be content with nothing but 
!ovcagaine,fo that as o^/i.0# (though in hypo- 
crifie) faid, when is David had fetch'd him out 
of banifhment, snd confined him to his owne 
houfe that he might not fee the Kings face, wktt 
doe I here, feeing I may not fee the Kings face * ? 
fp wouldeft thou £ ly out of love to the love of 
God j what doe I here, fince I cannot behold the 
faire beauty of the Lord i Lord lift thou up the 
light of thy countenance upon- mce, or elfe what 
goodwill my life doe me, but if thou doe fo, 


of Dinjine Lohjc. 


then thoti ft alt make my heart more joy fit ll and more 
glad^ then they that have had tlmr Corne and Wine 
andoyleincreafed *. 

Secondly, thou wilt Itfve thebrethren, for they 
are like him, though he exceede them in the de- 
grees and meafures of goodneffe, as the Ocean 
doth a drop of a bucket, this is a pregnant proofe 
hereof, and therefore deale fquarely with thy 
felfe herein. And the reafon why thou canft not 
love the Lord if thou love not the Brethren js be- 
caufe its an eafier matter to love man whom thou 
haft feene, then it is to love God whom thou haft 
not feene; for ufe (we know) makes them com- 
lier and hanforrer; wherefore Saint John faith, If 
any man fay he loves God> and yet hates his Brother, 
\ he is a Iyer, he deceives himfelfe, and there is no 
truth in him *. 

But thou wilt fay, thou loveft them well enough. 
Doft thou fo? then thou wilt love their company ; 
for what we love and delight in, we are never 
well without it, nor cannot endure it out of cur 
fight; and therefore when the Pfalmijl had faid 
That all his delight was in the Saints, and u^mfuch 
as excell in vertue*, if you would know, how to 
know it was fo, he rfcerwardstells us, That he was 
a companion of them that (care him^ &£• PfaL 119. 

But thou wilt feyagaiae, though thou doft not 
lcve them, yet God forbid thou fhouldft bad 
but that thou fhouldft love the Lordlefus Chrifl. 
But I anfwer thee againe to that too ; If thou doft 
fo 5 then thou wilt love his appearing, for if thou 
C 3 wifli 


1 Ioh.4, 20. 

Pfal. ie. 






Cant. f . 

xA Heavenly Treatise 

wifhinthy heart there were no generall iudge- 
ment, thou loveft him not, fay what thou wilt to 
the contrary ; as a loving and loyall wife cannot 
love her husband but fhee will reioyce at his com- 
ming home when he is abroad, and the neercr the 
time approacheth, by fo much the more ioyfull 
and glaa will fhee be. 

Thirdly, if thou love him thou wilt fpeake 

well of him upon all occafions, and in every place 

where thou commeft,/^ out of the abundance oft he \ 

-heart the month fteaketh ; fb that if thou fpeake 

well of God, but for fafhion fake, not out of any 

true affe&ion, but of feare, thou loveft him not; 

for he that loves him will be much in his praife, 

as we have an inftance in David , fo that if the 

heart be inflamed, the mouth will be open, thou 

wilt not be tongue-tied, nor afhamed of hin\ no 

not before Princes. 

But thou wilt fay, lam no fcholler, I cannot 
fpeake eloquently ; if I could , then indeede I 
fliould not be fo afraid, nor afhamed to doe it, as 
now I am, becaufe I can doe it no better, nor 
Rhetorically then now I can. 

But let me tell thee for thy comfort, let that 
never trouble thee, fpeake as well as thou canft, 
and thou needft care for no more, for that will be- 
get more and more love in thee, and love that 
will make thee eloquent; we have a notable pre- 
fedent for this in the Spoufc, who becaufe fhee lo- 
ved Chrift, fee how fliee fets him forth, my belo- 
ved is all beautifull &c* . and it is moft fure, it 


of Divine Lohjc. 

l 9 

will b e fo with thee ; if thou love the Lord, thou 
wilt flew it by thy fpeecfies, for thou canft not 
well fpeake well of him whom thou loveft not; 
but if thou haft no good thought of him 5 thy 
words will bewray thee ; yea thou wilt not onc- 
| ly ff cake well of him, and of his wayes, but thou 
' wiltalfo walkeinthe fame, nor wilt thou ftand 
paufing upon it, to confider whether thou wert 
beft doc it, or no ; but if it be about a good duty, 
as fuppofe keeping of the Lords day, hearing of 
the word &c. thou wilt doe it without any more 
adoe, yea though there were no promife nor pro- 
fit to be got by ir, for elfe thou doft no more but 
I as a fervant, not as a fonne. in hope of wages, and 
\ not out ot love, looking for nothing for thy 
J paines: fo jiid Saint } aul^ he would preach the 
! Gofpell, though he had nothing but chaines and 
imprifonmentforhis labour; and why will he 
fo i why i becaufe God commands it, and its a 
good duty; fo that if thou make a queft ion of it, 
; whether thou wert beft to doe this or that good 
I duty, or wilt doc no more then thou muft needs, 
! thou loveft not the Lord, for he that loves him , 
J will doe whatfoever he can for him, and yet 
thinke all too little when he hath done too. 

Fourthly, as thou wilt fpeake well of him thy 
fclfe, fo thou wilt not endure to heare others 
fpeake ill of him, but thy heart will be mooved 
I within thee at them, nnd at any thing that might 
i impeach and hurt his glory; as to fee his Church 
.lye waft, his word corrupted &c. Co Ely was 
1 not 


A Heavenly Treatife 

not moovcd fo much with the death of his 
Sonnes,astohcare//uPj/^ Arke of God was ta- 
ken*, and indeede they arc baftardsand not fons 
that can heare their father reviled, and railed on, 
and never be affe&ed, nor offended at it. 

Fiftly, if thy love to the Lord lefus Chrijl be 
fincere and found, thou wait be loath to lofe him, 
for we will rather lofe all we have, then lofe the 
favour and affe&ion of a friend, whom we love j 
intirely,and as thou wouldft be loath to lofe him, 
fo thou wouldft be as loath to offend him, or doe 
any thing whereby thou mighteft be like fo to 
doe 5 or if fo be thou haft, thou wilt never be at 
quiet till thou haft gained his good will againe, 
whatfoever it coft thee to get it. 

Sixtly, thou wilt linger and hang after him, as 
we may fee in the woman of Canaan, fhe would i 
not be faid nay, but let him fay or doe what he j 
would, fhe would not leave him, but fhe ftill ftaid 
by him till he had granted her fuite. 

Examine thy felfe then narrowly by thefe 
figneslikewifc,and when thou haft done fo, and 
findeft thy felfe guilty in any,or all of thefe parti- 
culars, then confeffe thy finne unto , the Lord , 
and beg the pardon of it at his hands, leave him 
not till he hath heard thee, and granted thee the 
requeft of thy lips, £y faying unto thj fonle, I am 
thy falvation 5 and witneffing with thy fpirit, that 
thou art his child by adoption and grace. And fo 
as I have hitherto fhewed you fome reafons, why 
he is accur fed that loves not the Lord Iefus Chrift, 


qfDirvint LoT>e. 


ought to love him, and thereby, thou mayft be 
incited- and ft-irred up. thereunto; for as. David 
faid in another cafe, the Lord is worthy to h pry fed, 
fo may I fay^ the Lord is worthy to be beloved, 
and.thatinmanyjrefpedts;- asi 

Firft, becaufe he hath all the glory and beauty 
in himfclfe that ever thou faweft in any creature, 
it is in its full perfection in him 5 whereasitis but 
in part in any creature, as the light is in its. full 
luftre and ftrength in the Sunne; whereas the 
StarresandPlanetshavebutaglimpfe or beame 
of it, and that by participation, and not in it felfe, 
asinafountaine,and therefore the Sfoufe in the 
Canticles faith, that he is all glorious y or that all 
glory is in him 5 and this is the rcafon why fomc 
love him, and others love him not, becaufe he 
hath manifefted and revealed himfclfe and his 
glory to fome, and not to others^as unto <J\io[es y 
^Abraham, &c. 

Secondly, he is unchangeable, ther's no man 
but that thou fhalt at fome time or other, fee that 
in him, which might make thee not ; to love him, 
but in God we cannot finde any fuch matter, for 
htis lehov *h B femfcr idem jjeftcrdajso day, &c 
ther's no variableneffe nor fhado w, &c. 

Thirdly, becaufe he is Almighty, he can doe 
whatfoevcr he will 5 there is nothing impoflible 
to him 5 and as he is able to doe all he will, fo he 
will -doe all that he is able,fofarre forth as it may 
make for his owne glory and thy good. 

But thou wilt fey, why i is this fuch a load- 
ftone of love i D Yes, 


A Heavenly Treatifc 








Yes verily that it is, for by his omnipotency 
) are understood all the excellency and glory, all 
' the grace and ve rtues that are in God. 

But thou wilt fay, I have often offended him, 
will he then yet heare me, or accept of my love 
for all that £ 
Yes that he will } for he is gracious and mercifull. 

Oh, but I have nothing in me, but am ready to 
offend him againc. 

What if thou be, yet he is long fujfering , fo 
that he will not caft thee off, if fo be thou wilt 
cleave to him t 

Oh,buthow fhalllknowthatc' 

I anfwer , thou fhalt know it by his \ford 5 
and that is truth it felfe, fearch the Scriptures 
therefore, and there thou fhalt heare him fay af- 
much in plainc termes,^ that commetk to me, 1 
will in no wife &c. 

Oh, but my finnes are fuch ftrange ones, as no 
bodies are. 

Suppofe they were, yet his .mercy is infinite, 
and farre more then thy finnes are,or can be: but 
yet that is not fo as thou fayft, for there have bin 
as great finners as thou, whatfoever thou art, 
which yet nevertheleffe upon their faith and re- 
pentance, have beenc received into grace and fa- 
vour againe j as were, CM ary Magdalen, Peter, 
David, and diverfe others befides them. 

Oh, but for all that I am not worthy of his love, 
and it will beadifparagement for him to let his 
love upon fuch a one as I am.. 


ofDinjim LoDe. 

2 3 

But what is that to thee t if he thinke thee wor- 
thy ; as fo he doth, for he fues unto thee, what 
needft thou ftand upon that,why fhouldft thou care 
for any more i now this is all the dowry and duty 
he askes ofthce,forwbat doth the Lord thy God re- 
quire ofthee^o Ifrael, but thrt thou love him *> 

And moreover, befides this, confider that it is 
hethatfirft gave thee this affe&ion, that thou 
fliouldft love him ; and that ther s none other on 
whom thou canft better befto wit, or who more 
defervesit at thy hands, then he doth. 

And finally, confidcr that thou haft engaged 
thy felfe unto him by vow in Baptifme, fothat as 
Iojhua laid unto the Children oflfrael y yee are wit- 
neffesagainft your felves, that you have chofen the 
Lord Jo ferve him 5 fo are yeeagainft your felves, 
and every time that ye receive the Sacrament of 
the Lords Supper, you renew your covenant; fo 
that if you love and fcrve not the Lord, you arc 
fo many times witneffes againft your felves. 

And here let us makefome little ftand to rec- 
kon up the feverall circumftances that doe engage 
us to love him s as, 

Firft, that he is our Lord, and hath bought us 
at a very high rite ; now ifa condemned perfon, 
or a man taken by the Turkes^ fhould bee replee- 
ved or ranfomed by another, we would all thinke 
it his duty that he (hould love him as long as hee 
lives for it : and fo ftands the cafe with us, we all 
fate in darkcaefle and in the fliadow of death, and 
were taken Captive by Satan, at hispleafure ; tad 

D 2 Chrift 



I PcC. I. 

Ephcf.j. if- 

Rom. ?. 2£* 

A Heavenly Treatife 

— i 

Ghrift hath redeemed us from that his more then 
Mgyptianbondzgc, and that net. mi h corruptible 
things ^as (live? or gold^ butwuij hisprcaous bloody 
as cf a Lambe wtthout^&c. -and doth not he then 
dcfeive thy love < can ft thou deny him fuch a 
fmafl thing as that is j ? Againe confider, 

. Secondly, whit he hath done for thee, even 
f romthy youth up, how he hath fead thee, forgi- 
ven .thccthincoffcnccs,and paid the debt for thee, 
.when thou waft ready to goe to prifon for it, fo 
that now the Lord begins to grow angry with, 
thee, if thou wilt not yet. love him for all nits 5] 
and yet this is not all, and therefore, 

1 hirdly, confidcmlfo that he loves thee; now 
as fire begets fire, fodoth love beget love,- there- 
forcfaith Saint lohn^welove him^ beeaafe he loved 
mfirjl ; that is, his love to us /hould make us love' 
him againe : but efpecialiy we cannot but love* 
him, if we confider in the laft place, 

Fourthly, what his love is, forks 'unjpeakeable, 
and facing knowledge ; we can never conceive 
the height and length &c. All which, what 
fhould it teach us, but thefe two things ? 

Firft, that if we -will not love the Lord, he-will 
flew his wrath, and make his power kmwnt upoft hs, 
that we.are but ve/fells of wrath, ft ted for dcflru- 
clion^ as it is faid $i Againe, 

. Secondly, itiliould exhort us to love the Lord 
lefus Chrijl -y znd therefore to provoke us there- 
unto , we fhould often confider, and thinke in 
thefe things, what right and title he hath to us, 


! .'j ■" - 

of Divine Lo<vc. 


how much he hath done for us, and how greatly 
he loves : yea and more then all this, wee fliall . 
I thereby alfo have thefe and thefe things, wee 
Ifhallbythismeanesreape thefe and thefe bene- 


Firft,we fliall have his fpirit, the fpirit of truth, 
the' Comforter which fliall leade us into all truth, 
and enable us to fullfill his Commandements,and 
with facility and eafe,whereaselfe they would be 
grievous unto us ; as for example, Saint Paul 
j would foonehave beene weary of preaching and 
fuffering fo much as he did, if he had not had this 
love in him ; and why doe parents thinke nothing 
too much for their children f but becaufe they 
love them h therefore it is that though they bee 
froward and untoward, yet dill they beare with 
them : if then wc cannot finde in our hearts 
to be quiet, untill they looke to the Lord, like as 
theneedlcofacompafle which is toucht with a 
Loadftone, will never ftand Ml till it comes to 
the North-pole 5 then may this be a teflimony 
unto us, that may diftinguifh us from Hypocrites, 
andwitnefleto our foules that wc love the Lord 
lefus Chrifl 5 for they kecpe the Commandc- 
ments of God in fome forr , and abftaine f rom 
fdmeonekindeof finne, but not out of love to 
him , nor in any obedience arid conference of bis 
word, but in love to themfelves. 
^ Secondly, this is a markeof thy Reuirre&ion 
from the death of iinne, to t:<e life of I righteouf- 
neffc, herdy jhdll yee knew that yee wc tranfiat<J\ 
D 3 from] 


sA Heavenly Treatife 

Efay J*- 1 *' 

I Dcut. 5- 



from death to lift, becavfe yee love the brethren, 
now yee cannot love them, butyott mufi love the Fa- 
ther that begot them. 

Thirdly, thou (halt get by this thy love to him, 
for when thou giveft him thy heart, he will give 
ittheeagaine, he willonely alter the objed, but 
let thee keepe the affed ion (till, onely it (hall be 
better then it was before, he will purifie it from 
all its corruptions, and clcanfe it from all its fins : 
Nor (hall this be any thing out of thy way, it 
(hall be as much tor thy profit as ever it was be- 
fore, for when thy heart is fet to keepe his Com. 
mmdemems^when it inclines to his flames^ (as fo 
hce will incline it) then whatsoever thou doft, it 
Jha/lprojper: fo that as its faidof the Sabbath, that 
it was made for man 5 that is, for mans good ; fb 
may we fay the fame of all the reft of the Com- 
mandementSjthat it is made for man ; that is, for 
his good and benefit, and therefore the fromife of 
life andhappinejfe is made to all alike. 

And here by the way take this difference along 
with thee, to diftinguifli thy love from felfe love, 
for that is all for it felfe, but this is all for hira ; 
whom thou loveft; if then thou love the Lord 
for thine owne good, it is felfe love, but if thou 
love him for himfelfe, (imply without any refpeft 
totherecorapenceofrewardjthen is it true love 

Fourthly, wee (hall receive much comfort by 
loving the Lord : now w hat is that keepes us 
from loving of him but our pleafures i we are 


of Divine Lo^vt. 


loath to part with them, and yet alas wc /hall re- 
ceive much more, and they farrc more fubftan- 
tiall,follider, and founder comfort by loving of 
him, then ever we ihould by loving of the world, 
or the things of the world. Now doe but thinke 
how good a thing it is to love one that is but like 
thee i much rather fhouldft thou love one that di- 
ed for thee ; wherefore if thou wouldft have thy 
heart filled with joy and comfort, love him $ for 
fo thou (halt have joy unfpeakeablc and glorious . 
And laft of all, if thou wouldft indeede unfained- 
ly love the Lord Ie fa Chrijl, confider, 

Fiftly, that it makes thee a more excellent man 
then thou waft before^ for every man is better or 
worfe according to his lov e, as it is fet on things 
better or worfe ; now Chrift is the Summum bo» 
mm, the chiefeft good, and if thou love him,thou 
art united unto hin^ and to his God- head, for 
love is of a uniting nature^ 

Thou wilt lay, thefe are indeede good mo- 
tives to make us to love him, but hovv /hall I 
come by this love t or bv what meanes /hall I 
get this love into my hearr? 

For anfwer whercunto, heft thee, ffrft of all, 
that if thou canft but unfeinedly defire to love 
him, thou haft halfe done this worke already; 
and that thou mayft havefuch a defire, meditate 
often upon thofe motives before. 

This is the anfwer Chrift himfelfe gave to his 
Difcples, when they asked him, how they 
feould get faith 5 why, faith Ije, if yon have faith 
i but 




xA Heavenly Treatife 


but 06 agraine ofmufiardfeede, youjhould fay to this j 
mount awe , be th$u removed, and be thou throwne in- \ 
tothemidftoftheSea,&c. thereby (hewing them 
the excellency of it, that fo he might the more 
enamour them with the love of it, and make them 
defire it above all that they could imagine and 
thinkeofbefides^in comparifon thereof : but if 
thou would ft (as thou fay ft thou defireft to) love 
the Lord lefus Christ indeed? , with all thy heart, 
with all thy pule, andwith &c. I anfwer, and add 
againe, thou canft not ufe a better meanes to at- 
taine thereunto, and get the love of him into thy 
heart then thefe. 

Eirft, pray unto God for it, for all graces are 
his gifts, they are mcere Dwatives^nd hee hath 
promifed to hcare them that aske in his Sonnes 
name, and to give the fpirit to them that aske it, I 
that is, to givethe gifts and graces thereof unto 1 
them 5 nor is he any niggard,forhc giveth libe^ 
rally, and obraideth not. 

But thou wilt- fay , how doth prayer beget 
love 4 

Ianfwer,itbeg,etsittwo wayes. 
Firft, by prevailing with God. 
Secondly, by familiarity with him. 
Firft, I fay, by prevailing with God 5 fo did 
Uaxob^znd the woman of Canaan^ for confidcring 
thathehathcondefcendedto their requeft; that 
he hath granted their fuite, and heard their peti- 
tion, and that in fuch a matter, as they arc never 
I able to make him any part of amends-; as the 
I forgivenefle 

ofDi<vine Loye. 


forgivenefle of their finnes ; why, then they , 
thinkethatto love him, is one of the leaft things; 
they can doe for him, fo diary Magdalen loved 
much) becaufe much was forgiven her. 

Secondly, by familiarity with him; we have a 
fay ing v that nimiumfamilidritatis contemptum pa- 
rity that t eo much familiarity breeds contempt 5 a<nd 
however amongft fome men it may fometimes 
fall outfo, yet its feldome feene amohgft thofe 
that are intimate friends indeede ; or fay it fliould, 
yet I fay, it never fo comes to paffe betwixt God 
and the faithfull foule 5 but by how^ much the 
more familiar and frequent they are together, by 
fo much the more fervent and indifToluble is their 
love: and this ismoftcertaine,thatamanthat is 
a ftranger may wifh thee well, but cannot truely 
love thee, till he be acquainted with thee ; fo riei, 
ther canft thou love the Lord as thou ftiouldft, fo 
long as you are ftrangers one to another ; and 
what brings us and the Lord better acquainted 
together, then prayer 1 wherein (as it were) thou 
I talkeft familiarly with Godj even as a mantalketh 
with his friend face to face : this is the firfl: 

Secondly, defirc the Lord to fhew himfelfe 
untothce,as Mofeis did, for this is a ftrong motive 
and meanes to make thee love him ; therefore 
J (faith our Saviour to his Difciples, that) het that 
loveth him,Jhallbee beloved of his Father, and I 
will love him y and mil manifefi mjfelfe unto him *; 
which is,as if he had faid, if you would know how 

E you 

Ioh. 14, %u 

\ lo 

A Heayenly Treatife 


y,oufhallcometoloveme 5 or my father, it fhall 
be by this way or meares$ / will manifeft my 
fclfe nntoyou^I willjhew you my glory , and then you 
cannot choofe but love mee, though you loved me not 

Now the ordinary way and meanes whereby 
he reveaks himfelfe unto any one, is by the 
preaching of the word, which though it be but a 
dead Iettpr in it felfe, yet when hee puts life and 
fpirit into it, and opens our hcarts > as he did open 
Liddeahs thereby, then we fee and conceive his 
mercy and our owne wretched vileneffe, where- 
upon we cannot but love him, knowing how hee 
hath loved us, and gave himfelfe for us : and 
therefore the Apoftle prayeth, That the God of our 
Lordltfus Chrift would give the Efhe/ians the Jpi- 
rit of knowledge, wifdome^and revelation, that the 
eyes of their underfianding being enlightened, they 
may know what is the hope of his calling, and the ri* 
ches of the glory of his inheritance in his Saints*., 
as if he had faid, if you know but thefe things, 
then there is no doubt to be made of it but that 
you will love him, as well as one would defire: 
for this is one fure ground why w r e love him not, 
or love him no better then we doe, becaufc wee 
know him no better; we are ignorant of him, and 
ignoti nulla cupdo (as it is-faidj there is no love, 
no longing defire after that which we know not, 
o.r know not the worth and neceffity of it ; as a 
ficke man hath no thought after the foveraigne 
diuggsiflthe Apothecaries .fliop, becaufe hee is 



3 1 ^ 

P/al. iS. i. 

UT. p. 

ignorant ofanyfuch matter- j whereas the skilfull 
Phyfitianfcekesout and fends for them : and as 
an ordinary ruflicke, cares not for a precious 
pearle, but cafts it away when he findes it-i which 
if an expert Lapidary had it, hee would fct much 
byit,becaufehckn:>wcs:heprice and worth of | 
it well enough : and thence it is, that when the 
Prophet Dav.d had pi ofe;fed his love to God, 
faying, I will love thee o Lord my (Irength ; hee 
afterwards acides ( as it were ) the rcafon or 
ground v)fthat bis love towards him $ beeaufe hee 
bowedthe Heavens And came downe. Whats that:' 
why that he had made himfclfe knowne unto him : 
he had declared his power and might in his deli- 
verance, and that was it that made him Jove him ; 
if therefore thou wilt but defire (I fay) to love 
him, he will inflame thy heart with the love of 
him ; yea he will open the Heavens, and thou 
flialt fee him fitting on the right hand of God ; as 
Saint Steven did. 

But thou wilt fay, all thefe arc the workes of 
God, and they extraordinary ones too ; but what 
muft I doe for my part, to have the love of God 
ia my heart i to which I anfwer. 

Firft, no 5 it is no fuch extraordinary thing for 
God to reveale himfclfe to his Saints^it is annfuall 
manner with him ; but yet, 

Secondly, thou muft doe thefe things thy fclfe : 
Firft , thou muft looke how he hath revealed 
himfelfe in the Scriptures, to be a moft glorious 
and.gracious God , a mercifull Father in lefa 

E 2 Chrtfiy 

^G. 7 ss- 



i 1 

kA Heavenly Trcatife 

■ Lake ij. x$, 

Chrift, fluw to anger , /W of much mercy , and now 
when we perceive him to be fuch a one, we can- 
not but love him, and long after him with all our 

Secondly, we muft confider our ownc mifery ; 

this made Mary to feeke after him, and were it not 

butthatweftandin ncede of him, but that wee 

, know wee are undone and damned without 

! Chrift, wee fhould never care fo much for him, 

\for the whole have no neede ofiht Phyfilian^ ftiat is, 

1 ihey care not for his skill, nor his helpe; but they 

] that arc ficke, they that know their owne wants 

and weakenefTes, they know how to value and 

efleemeofhim : andfo we, when we ice we are 

wounded by finne, and ficke unto death, then 

will we enquire and feeke out for the fpirituall 

Phyfician of our foulcs, Chrifl iejlu. • 

Thirdly, we muft humble our felves before 
himconfeffingourfinnes, and that in particular, 
as many as we can, by the omifiion of fuch and 
fiich good duties, and thecommiffion ofthefeand 
theft finnes : efpecially we muft confeffe our be- 
loved bofome-raigning finnes; fo the Prodigall 
Sonne confeffed, ihat he had finned tjpecially a- 
gainfi Heaven, and before his father^ by ryotous li- 
ving, whereby he was unworthy to be called his fonne > 
and did dejire onely to be as one vf his hired 
fervants : and now when he law his father not- 
wfthftanding make him fo welcome, who had lb 
mesne a conceit of himfelfe, that he put a ring up- 
on his finger, and fhoocs on his feete, &c. then 


of Di<vine Lo<~ue. 

he loved him much more : andfo it is with Chrift 
and us, when we are once out of love with cur 
felves, and yet perceive that he loves us, who are 
not worthy to be beloved, then that makes us love 
him againe, and the more lowly we are in our 
owne eyes, the more highly doe we efteeme 
Chrift, and Chrift us. 

Fourthly, and laftly, thou muft firft of all get 
faith, for as thy faith is ftronger or weaker, fo is 
£hy love more or lefTej if thou haft but a little 
faith, thou haft but. a little love, for faith is the 
ground of love, as the promifes are the ground of 
faith. Now Co long as thou doft not beleeve that 
he hath fatisfied the divine wrath and juftice of 
God for thee, and that God hath accepted the 
attonement for thee in him, thou canft never love 
him as a brother or friend, but rather feare him as 
an enemy or Judge; pray therefore with the Dif- 
ciples, Lord encreafe oarfatih^ and therefore ply 
the miniftery of the word, for that is the meanes 
tv hereby faiih is wrought and begeit f en in any ene*; 
elfe (I fay) againe, thou canft never truely love 
him, but as thou doft another man which thou 
knoweft not whether hee love thee againe, or no; 
and fb thou mayft hate him againe at fome time 
or other for all that: but labour for fai!h, and 
that will breede love; and then if thou love him 
he will furely love thee 5 yea , indeed , thou 
couldft neither love nor beleeve in him, were it 
not but hee loves thee firft. 

But thou wilt fay, how fliall I know that * I 
anfwer. E 3 It 


Pfal. 4 . 

Rom. 13.17. 




>A Heavenly Treatife 



i fofc. 4- 19. 

1 ft&. 4- ie. 





atari. xi.'*s 

It is the Apofllc Saint /^i ownc words, or 
rather his words by (hat his Apoftle; wee love 
him, becaufe hee loved us fir [I. And befides his 
word (though that were enough) thou had his 
feale, he hath given thefc his Sonne, who haHi gi- 
ven his life for thee, and flied his moft precious 
blood for thy falvation ; and would he have done 
this for thee (thinkeft fliou) if he had not loved 
thee > no. but herein is love, not that wee loved 
God, bufihat God loved us, and fent his Sonne 
to die for us, thatfo by the blood of the new Tejla- 
ment hee might Cede the Came unto us *s and even 
yet by hisfpirrf, hee flill fues unto us for our love, 
as a further teftimony thereof. 

Ohbut(thouwiltfay)jIam not worthy of fo 
great love, for I am a finner, difobedient, and re- 

But I- aafwer, what doflrthou tell him of that i \ 
what if thou wertthe chiefe of finners $ he knew J 
that before he gave thee his Sonne; and he gavel 
him unto thee the rather, becaufe he knew thou 
waftfo, for he juftifics the ungodly jthat is,thofe j 
that condemne and judge themfelves to be fo ; fo 
that ifthouwilt but belt eve in him, and imbracc 
him, it is asmuch as he defires of thee. 

But thou wilt fay, it may be he is affeded to 
this or that pcrfon, and not to me : to which I an- 

That his coramiffion is generall ; Goe preach un- 
to all nationsfaptizing them <jrc> And fo is his in- 
vitation too ; Come unto mee all you that labour &c. 




fo that if thou wilt but beleeve and come in unto 
him, thoti ftaltbc faved ; for he cafts out none 
that come in unto him (as you heard before) Job. 

\ 6 - 37* 

And when thou haft confidercd this, then be- 
gin to argue and reafon thus with thy felfe; fith 
j the promife ismade io all,! know I am one of that 
j number, and then thou wilt begin to love him for 
allthoyart a finner, yea thou wilt love him fo 
much the more for that, to confidcr that for all 
that he loved thee. 

| Oh but (thou wilt fay) I fee I finne dayly and 
hourely, and that againe and againe, againft many 
vowesand premifes, againft many mercies and 
meanes of better obedience 

But I anfwer; what though thou doft ? re- 
member that as there's a fpring of finne and cor- 
ruption in thee, fo there's a fpring of mercy and 
compalfionin God; and that fpring is fct open 
for finne and for uncleanefle,. to waft and purge 
thee from the fame, fo that ftill (I %) if thou 
wit but love and beleeve in him, he will love 
thee ; for notwithftanding all this, hee ftill woes 
and fucs unto thee for thy love, and therefore 
ftand no longer out with him, but come in with 
all the fpeede thou canft make, which that thou 
mayft the better doe, thou muft remove thefe 
two hindrances 

l nu CStrangeneffe, 
out of the way| Wor f d] mindcdnc (re. 






JHeayenly Treatife 



Dcut. jo. 6, 

Firft, StrangeneJfe~]for ftrangcnefle begets cold- 
neffeoflove, whereas familiarity (as I told you) 
procures boldnefle in the day of judgment. 

But (thou wilt fay) how fhall I come to be ac- 
quainted with God f 

How * why be much in his praife, in hearing 
of the word, and receiving of the Sacrament; 
there is a communion of Saints (you know,) and fo 
there's a communion of God with the Saints ; let 
us therefore be carefull to maintaine this com- 
munion betwixt us $ by having recourfe unto 
him in his ordinances, and fecking unto him for 
comfort in all our troubles and adverfities. 
k' Secondly, Worldly mindednejfe'] that alfo be- 
gets coldnefle of affe&ion , and want of love to 
the Lord Chrift, and therefore hee circumcifes 
the heart; that is^ he cuts off all carnall and 
worldly affections from it, that fo thou mayft not 
love the world, nor the things of the world, but 
may love him with all the heartland with all &c. 
for the love of the world is enmity with God, fo 
thatifany man love the world, the love of the 
Father is not in him, fyjon cannot ferve God and 
Mammon i and therefore our Saviour faith, That 
we mttft not onely for fake >bnt hate fatherland mother, 
tnd wife y and children^ and hottfc^ and lands for his 
fdke and the Gofpefls ; or elfe we cannot be his 
Di(ciples : fo did the Apoftles, we have forfaken I 
all and followed thu % Wherefore let us not fet ; 
thefe things too neere our hearts, but consider- 
ing what it is that keepes us afunder$ as vainc 


of Dinjine Lon>c. 


hopes, worldly feares, fanrafticke pride, plcafurc?, 
profits, and vhe like, let us ca.Here them, and cait 
them from us 5 for what are all thefe, and all fuch 
as thefe are < but vaine things that cannot profit 

And therefore as Samuel exhorts the people of 
ifraclyTurncnot afide from the Lord unto them^ ei- 
ther to the right hand or to the left ' y for they can- 
not profit,becaufe they are vaine. 

But (thou wilt fayj will God then he content 
with any love i 

Ianfwer, no truely that he will not neither; 
what then i Anfwer. 

Firft,thou muft love him wit hall thy (Irengih.and 
with all ihy fower^with all the farts and faculties 
offoule and body. 

Now it may be thou art a Magiftrahr, a mafter 
ofa family, a Minifter, a Tutor, or any other go- 
vernour, and then thou muft doe God more fer- 
vicethen another private and inferiour perfon; 
thou mayftcompellthem that are under thee, to 
love the Lord by thy authority and example; 
Godlookesforthis(IfayJ at thy har>ds; for to 
whom much isgiven^ of them much jhall be requi- 
red] thou art but as a fcrvant fent to market, 
which muft give an account for what hec hath 
received , and the more money hee hath given 
himtobeftowandlay out, the more commodi- 
ties his mafter lookes he fhould bring home with 
him for it ; fo the more wit or underftanding, or 
learning, or knowledge, or authority, and pow- 

F cr 




sA Heavenly Treatife 



T?i)OT. 8. l$> 

cr thou haft, the more love muft thou bearc un- 
to Chrift, and ikw it by thy bringing forth more 
fruits thereof unto him, then others that have 
none of all thefe oportunities, or not in fo great a 
meafure as thou haft, this is the firft thing. 

Secondly, thou mull: love him above all things 
in the world befides, whether it be pleafure> or 
honour, or pride, or profit, or what clfe thou 
wilt, or canft name befides; yea thou muft love 
him above thy felfe and thine o wne falvation ^ fo 
that if his glory, and any, or all ofthefe come in 
competition together, thou canft be content to 
be accurfed for his fake, to have thy name razed 
out of thebooke of life, and to be Crfnathema for 
Chrift 5 thenisthy love fuch as God will accept 
of, for this is that Ifelfe-deniall which Chrift him- 
l felfe fpeakes of, and calls for of us. 

But thou wilt fay, durmejt hiefcrmo, this is an 
hard faying, how fliall I be able to doe this t to 
which I anfwer. 

Thou fhalrdoe it the better, by confidering 
that he is better then all things \ and that the 
whole world is not to be compared with him 5 1 
count that all the afflictions of this life, are not wor- 
thy the glery that 'jliaHbe revealed (faith the Apo- 
ftle) and that made him endure fuch perfc cution: 
for the Gofpell as he did, with joy and patience : 
and fo if thou be once come to that paffe as tc 
know and beperfwaded inthy con r cience,ofth< 
incomparable worth and excellency of Chrift 
thou wilt-makeraore ieckonin^of him "then ofal 


of Divine Lo've. 


i the world befides ; for as he himfelfe faid of 

I himfelfe, He that will not den) himfelfe, and take 

i ///> hiscro(fe^ and follow mee, is not worthy ofmte^ fo 

he that loves any thing elfe above, or cquall with 

\ Chrift, is not worthy ot him 5 no, thou muft be 

! wholly his as he is, as he is wholly thine ', and hath 

betroathedthee unto himfelfe ; fo that as a Virgin 

that hath betaken her (die to an husband, muft 

forfake all other, and cleave or keepe her con- 

ftantly unto him, fo long as they both (hall live 5 

fo wee, being married unto Chrift 5 muft not play 

the Harlot , and goc a whooring after other 

Gods, but muft be wholly his, as he is wholly 


But thou wilt fay, he is not wholly mine, for 
he is the Saints too. 

To which I anfwer ; he is indivifiblc , hee is 
not divided 5 but is wholly thine as welas theirs,fo 
then if thou wilt love the Lord Chrift truely and 
purely, as he would thou fhouldft, thou muft love 
himfo,asthatallthatis within thee be fetupon 

But (thou wilt fay againc yet further ) what , 
muft wee love nothing elfe but him then t to 
which I anfwer. 

Yesthatthoumayft,foasitbe with "a fubordi- 
nate, and not with an adulterous love, as a woman 
! may love another man befides her husband, but 
jit muft not be with fuch a love as (he loves her 
j husband withall 5 (he may not love his bed ^ it 
> muft be onely with a neighbourly and civill, but 
I F 2 not 

h'of. 2 . I?. 





I C9Y. 7»*4 



Heavenly Treatife 

not with a conjugall or mat*imoniall love, and fo 
thou mayft love thy lands, thy life, thy friends, 
&c. butfoas thou art ready to part with all for- 
love of Chrift : fo that hereby fhalt thou know 
whether thy leve be an adulterous love or nor, 
if when he bids us follew the duties of our cal- 
lings, and we fuffer our felves to be drawne away 
by vaine delights, and doe not therein abide with 
G^ (as the Apoftlefpeakcs ;) that is, ufe it not 
to the glory of God, and the good of the Church 
and Common-wealth wherein we live • and fo 
for any other matter, if we cannot be content it 
fliould give place to Chrift, then is our love un- 
lawful and adulterous, yea if our lives lay upon it, 
if we doe notyetpreferrehim beforethem, wee 
are not worthy of him, we love our felves more 
then him, it is no true love of Chrift. 

But thou wilt fay, this is impoiTible, that a man 
(hould thus love God more then himfelfe, more 
then his foule. 

I anfwer, I deny not but that it may feeme fo 
to flefli and blood 5 but yet thou muft know, that 
to a man truely regenerate it is not fo j for (as 
Saint /W faith)/ am able to doe all things through 
Chrift that (It engthens me : thofe things that to 
the eyes ofcarnall reafon feeme hard "and diffi- 
cult, to them that arc fpititually enlightened, are 
facile and eafie to be done, and fo is this. 

Thirdly, If thou wouldft have thy love plea- 
fing to God, thou muft have it grounded on him, 
and that requires two things. 


cfDi<vine Loire. 


Firft, It muft be grounded on faith in his pro- 
mifes,revealed unto thee in his word; for with- 
out faith, it is impoflible to plcafe God, neither 
isitfo much love, as preemption that hath not 
this foundation. 

Secondly, it muft be grounded on his perfon, 
not on his prerogatives or priviledges which thou 
(halt get thereby, for if we love him onely for his 
Kingdome, and not for his perion (as we doc 
when we cannot be content to fuffer temptation 
and perfecution fox his fakej then he cares not>for 
thy love,becaufeitisfelfelove,and not love of 
the Lord It[$u Chrifi ibr then if it were, thou 
wouldft refpefi nothing dfc but him. 

Fcutthly, thy love muft be a diligent love, 
ready to reformeany thing that is amiflfe in thee, 
orwhichmaydtflikehim; which whether it be 
fo or no, thou may ft try it by thefe three markes 
ortokens following. 

Firft, it wil! caufe thee to put on new apparrell; 
a woman that loves her husband, will attire her I 
felfeaccordingas Rethinks it wilLpIeafe him j 
beft, and give him moll: content, efpecially when j 
fhee is to be married unto him, then (he will have | 
aweddinggarmentthatmayfether forth, fo as i 
he may take the better liking in her: fo thou, if; 
thou haft put off the old man which 
cording to the deed veable lufls of the flelh, and j 
haft put on the nevv man, which after God iscre- j 
ated in knowledge, ri2hteou!neffe r and.mie holi. 
nefle; ifthou be clo&Med with the wedding gar- 

F 3 ment 



A HeayenlyTreatife 

ildh.s. J. 

I Ctr.6. ir. 

mcnt of (?^/*/?j rightcoufncffc , and giveft dili- 
gence thereunto, to make thy calling and election 
fure, then mayfl thoubefure thou loveft him, and 
that he accepts of that thy love from thee. 

Secondly, It will open and enlarge thy heart 
towards him, fo as thou wilt day ly love him more 
and more, (fo faith the Apoftle Saint Paul) my 
heart is enlarged towards you o yee Corintheans ; it 
isnotanyfeanty or niggardly kinde of love that 
hee will like of, but a full, free, and liberall one j 
fo that if thou canft not be content to be at fome 
coft and charges for the maintenance of the Gof- 
pell, and the enjoyment of his love, thou loveft 
him not, or at leaft he regards not thy love who- 
foever thou art. 

Thirdly, it cleanfeth thy heart, what isfaid of 
hope, is as true of love $ he that hath this love 
in him, purifies himfelfe as he is pure, and of faith 
it purifies the heart , andfo doth love; therefore 
faith the Apoftle againe, ri were thus and thus, 
butyeearervajhed,butyee are fanttified y but yee are 
juftified,&c. fothat if you would not lofe your 
labour, if you would have Chrift accept of your 
love, and you would know that he doth fo j fuffer 
not any fluttifhnefte, atay finne and filthineffe to 
reft in your hearts, but fweepeand cleanfe them 
with the beefome of repentance, from all fuch 

And fo hitherto of the neceflity of your loving 
the Lord lefm Chrift , together with the meanes, 
motives, and markes thereof, and in all thefe, the 


of Divine Love. 

± f 

equity and juftice of God, hew worthy hee u to bee 
accur fed that loves him not-, now 

Secondly, followes the objeft of thfs our love, 
which is {the Lordlefm Chrifi) who may be con- 
fidered three wayes. 

C Lord, y 

as being our < Saviour, > 

(^CMeftah. \ 

Eirft r asour Lord} to whom of due, we doe 
owe our fove and obedience : now as he that 
runnes away from his earthly Lord is worthy to 
be hanged for it, fo he that runnes away from the 
LordChrift^znd will noHove and' ferve him, is 
molt worthy to kaccurfed : but I have fpoken of 
this fufficiendy in the former part of our text, and I 
thereforebecaufelhavebeenefolafge therein, I \ 
will now be more briefe in this, and -therefore fo | 
much for the firft confederation We muft love him 

Secondly, as otir Saviour, or Jefus, and Re- 
deemer, who hath bought and cholen us unto 
himfelfe,4 peculiar people, zeabtx of good workes^ 
and therefore let us not deferre it , for now are 
thelaft times, the end of all things is at hand, 
fothat ifyeedoenotiovehim now, it will bee 
too late hereafter to doe if, if we would never fo 
fai-ne, and its a fearefull thing to fall into the 
hands 6f the living God. 

Thirdly, he is the Mt/iafyihc annoynted of the 




xA Heavenly Trcatife 

Loi'dythclighu^ihould come into the world, 
the high Prieft of the new Covenant, ordained 
andconfcSratcdofGod to offer f.ciifice for us, 
even a peace offering of his precious body and 
blood, to bee a reconciliation for us unto the Fa- 
ther, andtofetusat oneagaine with him, who 
before were utter enemies one to the other, ha- 
ters of God, and hated of him, therefore is he 
alfo called our peace, our Mediator, and Advo- 
cate, and the like : but yet he is not onely made 
and appointed to be a Prieft unto us, to recon- 
cile us unto his Father > but withall a King too,to 
rule over us and fubdue us , if fo bee wee will 
no* bee reconciled and come in unto him $ there- 
forerthefetwo words* Lord+md left**, are here, 
(and in diverfe other places elfewhere) joy- 
ned together. And fo Saint Peter gives him 
two the like titles , faying that he is a Prince, 
and a Saviour 5 not a Saviour onely, but alfo a 
Atlt 5. 3 1. Prime to them thai would not that he flwld raigne 
over them. 

So that wee muft rnarke this then , wee doc 
not preach Chrift in the Gofpell a Saviour one- 
ly, byta Prince y and a Lord alfo; and they 
t^at love bim muft be content to take him as 
both, afwell a Lord and King, as alefus and 
Saviour ; as a wife takes her husband , to ho- 
nour and obey him afwell as to love him, or 
have him kcepe and cherifb her in fickneffe and 
in health: and thus if wee bee-content to take 
<Jhriilupott thefc .conditions, then wee frail! 


of Diatine Lo<ve* 


have him with all his iufluences, all the fruits 
and benefits of his paflkm : but otherwife thou 
haft no part nor portion therein, Chrift fha!l 
profit thee nothing , but thou art and (halt bee 
accurfed to rfie death notwichftanding hee 

It may be thou wilt fay , thou careft not for 

But let measkc thee one queftion 5 doft thou 
know what it is to bee fo accurfed? if thou 
doft,confider more ferioufly of it, if thou doft 
not, know it is this; 

Firft, he eurfeth thy foule, and f Grace, 
that in a double refpeft of \ Glory, 

Firft, hee curferh it from the excellency of 
grace 5 that is,from the effe<2uall and powerfull 
working of it, fo that thou fhalt bee never the 
better, hot rather the worfe for all the meanes 
of grace and falvation; and fhalt goe on in thine 
impenitency and hardneffc of heart, which 
cannot repent &c. 

But thou wilt flill fay, thats nothing ; Is it 
not fo? then 

Secondly, hee eurfeth thee from his pre- 
fence , in whofe prefence is the fullnefTe " of 
joyes , and at whofe right hand , &c. fo hee 
didCaine, the text faith , hee went out from the 
f re fence of the Lord* , that hee caft off all care 
of him (as it were in this life; fo as let what 

G would 


7&m.%. 1, 


Gen. 4. is. 

A 6 

xA Heavenly Treatife 




would befall him , hee would never pitty, nor 
protect him. 

But it may be, thou wilt fay , that is nothing 

Is it not fo i is it not a great griefe for a man 
to beconfind to his houfe , fothat hee muft ne- 
ver come to the Court, nor fee the Kings face 
any more * much more griefe then is it , and 
a farre greater judgement muft it bee for any 
poore foule to be excluded from the prefence 
of the King of Kings. And however ( for the 
prefent) thou doft not no;v thinke it fo much, 
yet the time will come,thou (halt finde it to bee 
one of the moft fearefulleft things that can bee s 
when thou flial't behold Abraham , Jfaac , 
and Jacob in the Kingdome of God , and thou 
thyfelfeout, to have thy portion with the De- 
vill and his Angels; and therefore the Schoole- 
men arc not afraid to fay , that the punifhment 
of loffe is greater then the punifhment of 

But thou wilt fay , thefe arc all fpirituall 
things , wee feelc not thefe curfes * y and fo as 
wee have no croffes nor curfes in our outward 
man , our eftates , our goods , and good name, 
wee care not a ftraw for thefe, wee neither 
fcelenor feare them. 

To this therefore I anfwer, that you fhall not 
efcape fo, but even in your outward man , in 
your body and goods fhall you be enrfed alfo ; 
for the earth fhall not yeild her increafe untc 

' thee. 

o/Dinvine Lo<ve. 




thee, bu; the Heavens fliall bee as brafTc, and 
the Earth as iron 5 thou (halt fovv much and 
reape little 5 and thou (halt bee a vagabond and 
arunnagate upon the face of the earth all the 
dayes of thy life 5 and whofoever meeteth 
thee fliall flay thee, as the Lord alfo faid to 

_ But thou wilt fay yet agairie; wee fee no fuch 
matter as I fpeake of, for you know them that 
Jove him as little as your felves , and yet they 
thrive and doe well enough , yea better then 
many other that love him a great deale bet- 

Towhichlanfwer, it is true, it may bee fo, 
they may profper a while , but they fliall be 
plagued at the laft ; either here, or hereafter 
in hell fire for evermore. And now doe but 
confider ferioufly of Eternity , what a lamen- 
table thing it is, that when thou haft beehe 
there ten thoufand times , ten thoufand yeares, 
thou flialt yet be as fatre from ever comming 
out, or having of any end of thy torments as 
thou waft at the very firft moment thou wenteft 
thither: and therefore remember for this pur- 
pofethefe two places of Scripture, which here 
Idefirethceto looke and rcade with mee$ the 
one is, where the wife man faith., that theugh 
amanlive many dayes ^andrejoyce in them all ? yet 
hee /ball remember the dayes of darkenejfe , fir 
they are many ^ and all that commeth is vanity * ; 
that is , all his delights fliall have an end , but 
^ G 2 his 

Etclef. 11. 8. 

4 8 

Heavenly Treatife 

RQm.z, 7*8,9. 


his damnation fhall bee eternal! , it ihall never 
have either eafe or end. The other place is this ; 
where the ApoRle, wit hfuch as thus defpifed the 
bcuntifulnejje^ and patience , and long fuffering^ 
andforbearance of God , not knowing that his mer. 
*y > &f- he tells them that they did but trea- 
iure up wrath againftthe day or wrath, &c. for 
God will render unto every man according to 
his workes , to them that through patience in 
weH doing feeke glory and honour &c. arid' 'ft' 
them that are contentious , and difobey the truth, 
and obey unrighteoufhtffe , tribulation , and 
aogutfh, and wrath, &c. that is, as if hee 
fhouldfay, let men pleafc themfehes in finne 
as long as they lift, yet they fliall pay deere I 
fork at the laft upfhot; for, for all theft things ! 
God will bring them to judgment , and reward ' 
them according to their workes, whether they 
bee good orevill: fo that however fome drops 
of his mercy may light upon them here in this 
world , yet then the great deepe of his judge- 
ments, and the vaft g'jlfe of his juftice fhall bee 
broken up , and hee fhall raine upon- them fire 
and brimftone, ftorme, and tempeft , this jhall 
bee their portion to drinke. 

This then may teach thee not to deceive 
thy felfe any longer, but to know for cer- 
tainethat hee that will not now take the Lord; 
Jefus, and love Chrift whilft hee is offered! 
unto thee, fliall undoubtedly be accurfed, and 
that with fuch a curfc as is here defcribed; for 


f , ; - 

ofDirvine Loye. 

God will not have his Sonne mocked and deri- 
ded by us j there is nothing that angers him 
more ; and therefore its faid (as I faid before in 
the beginning) kiffe the Sonne leafl he be angry. 
Andletusnotdreamethatit will bee foone e- 
nough then to receive him when his wrath is 
once kindled: For if we will not take him now, 
then we (hall not be able to doe it, but fhall bee 
afraid to come in unto him 5 for then will his 
wrath burne like fire, and fcorch like a flame 5 
and therefore Saint lohn faith, lhat his feete are 
efbhrmngbraffe^ and his eyes of 'flaming fire , as 
if from top to toe he were all on a raging flame. 

But thou wilt fay, what though I doe not re- 
ceive him now, I may receive him hereafter, 
before hee be fo throughly mooved, and angry 
with mee^s that he will not be pacified. 

To which I an Aver , indecde I cannot deny it, 
but that the time of this life is the time of grace,& j 
offering of reconciliation j and that fo long as 1 
there is life, there is hope 5 but yet I tell thee I 
withal! 3 that there is a time kt downe and de- j 
creed of God, beyond which thou /halt not re- 
ceive Chrift 5 for then it may be he hath fworne 
in his wrath thou &c. he doth never reje<ft, till 1 
they reject him, and then when they will not! 
hnbracehisoffer 5 but refufe him 5 it is juft with 
God to refufe them ; fo that afterwards though 
they would receive him , yet they (hall not doe 
it^ thus when the Jewes had'once rcieded and 
refufed his Sonne, then he left them - y and To 

G 3- when 




Revel. i.i$.x$, 





J HeayenlyTreatife <&c. 


when the ifraelites refukd the good land, then 
he refufed them ; and [wore in his wrath that 
they jhould never <jrc . 

And here/or a conclufion, let us note that the 
Gofpell bringeth a fwifter and feverer curfe 
then the Law doth ; fo that (as Saint Paul to the 
Hebrewes hath it) // hee that defrifed UMofes law 
died without mercy 3 under two or three witnejfes > 
■of how much [oarer funijhment fbalL hee be thought 
worthy that tramfleth under feete &c. Where- 
fore as it is there alfo faid in that Epiftle ; 
Whilfl it is time , whilft heeftands at the dore and 
knockes , of en unto him and receive him , even 
nowwhiljlits called to day , harden not your 
hearts as in the frovocation , &c. leajt 
hereafter he [wear e in his wrath fee. 
Andfoto fay no more, confider 
what I have faid,and the Lord 
give you underftanding in 
all things. \^4men. 

*JA <V ~%+ *!>• 6 X^ 



h o : 




is ex 


■i 11 m 






joh^c TREsronc, 

D r . in Divinity, Chaplaine in Ordinary to his 

Majefty, Maftcr of Emanuel Colledge in 

Cambridge, and fometimes Preacher 


(jmUining ibree excellent Treaiifer, 

^Iudas's Repentance. 
]>{dmelyj£ The Saints Spirituall Strength; 

c P a u l s Converfion. 


He br. H. 
Being dead, he jeijpeakeiht 

The Second Edition. 


Printed by R. B. for Andrew Cwke. I £37, 



I Repentance. 1 



INI Conscience. £& 

2 Delivered in eight feverall Dodlrines, ^ 
$» raifed from the third, fourth, and fifth #gt 

*g rrr/i/ if the 27. C^/^r 0/7/&<? (7<$*# *» 

by Saint CWatthew. ^ 

AH the ufefull and profitable Obfervatiqns Iff 
of thai: late Reverend Divine ^ 

lOHK y <P%ESTON, g 

D r . in Divinity, Chaplaine in Ordinary to his 

. Majefly, Mailer of Emanuell Colledgem #** 

Cambridge^ and fomefimes Preacher ^J 

m ofLmcdlnes-mne. 2» 

B ^#3f?^»^f|g^s 

J|| Printed at London for Andreas Crooke. 1 6$j. 


The Contents of I ud a s 


Vch as a mans life is, fuch is his Name af- 
ter death. page 3 
Rcafon I. 

God blejfeih or curfeih man according to 
his workes. p.4 

/ In regard of his Truth* ibid. 

%. In regard of his Ulory. ibid. 

Rcafon IX* 

Manappeareib like himfelfe. p*4 

Reafbn III 
Other men in the end fieak truth without envie or fear e. 



Not to be [ecrettj wieteed- for Cod is njublihe recorder 
(fall. ibid. 


To clean fe the heart fromfnne bj drily repentance*, left 
finjhouldroi the name. p. 6 

Vfe III. 
To encourage good men ,* heir ill reporisjballjoone vAniJh 


The Contents. 

To dif courage wicked men, their good reports fhaU not 
long laft* p.7 

Doc t. ir. 

Sinfeemes /hall before ft be committed^ after] moji vile 
dndhainous. • « "- p. 8 

Reafon L 
Lufi blindes the eyes of our unierfijtnding. g. 9 

Reafon II. 
The DiveSleJfens the fin before committtd, aggravates 
it afterward* ibid. 

. Reafon III. 

Cod leaves aman to himfelfe- ibid. 

Good nien,for fin fometimes ifGodJefi to themfelves 5 

I For incr cafe of Gods glory, 

t For awakening their confidences. 
The reafon of infenfibleneffe in gr oft fins. 

p. 10 
p. 11 


To bewart of the Divelsfubtile temptations. 
Satans deceits to draw man into fin* dre ; 

1 Prmife ofplea/ure, profit, 8cc. • 

2 Hopeofefcapc, and going to heaven. 

3 Hope of leaving it jvhen.wewiff. , 

4 Neereneffetovertue. 
3? Pronenejfe of Nature : 

6 Turning arvay the tbwgbts offmethrg el fe. p 1 7 

7 Beginning by degrees. ibid. 


p. 16 

k ; d. 

The Contents. 


Tit hard to difcernefalfe Repentance, Confepon, and I 

Re&itution, from true. 
Ealfe Repentance goes very farre, both inrejjrefitofihe 

Reafons drawntfromific Grounds >and Concomitants. 

I. The Grounds offalfe Repentance : 

i. Selfe4ove. p. 40 

2. Commongifts of) foulenejfe f „ . 

the holy GhoJtJoSttfte ihevg-f V Sinm^.ii 

C lineffe j 

3. Acarnali apprehenfton of beauty , fweetnejfe and 

excellency in Gods w*jcs* ibid . 

4. Good Education. Ibid. 

II. falje Grounds of Confef ion: 

1 Papon. 

2 Evident difeovery offtnne. f p. 22 

3 Torture of conference. 

III. Falfe gmuwstof Re&itufhn, uiheburihenfome- 

neffeofftnnt* «. " ibid. 

"' Vfe L 

7>$rt* /fc iw»#jf 0/ A///R Dotfrine. ibid. I 

Vfe If. 
T0 *#£*/•/ «tf # to fry whether their mnt Repentance be 
true orfalje. p, 23 

7*0 l£/0£j /'fe^fer /to judging of a mansfelfe : 
I. Vnmllingntffe to fear ch : the caufes whemfare, 
1 >4 longperfwafion of ones good ejtate. 


The Contents, 

2 . A defire to ret dm fome delight fuXJinne. 
II. inability to judge. 

Helpes to judge whether ones Repentance be true or 
falfe y are by 
i I. Inward Differences : five. 

1 An irward inclination to holy Duties. J?«24 

2 An ability to per forme good purpofes. p. 2 5 

3 A particular approbation of holinejfe^. 26. 

4 Adetejtationofallfinne. . - ibid. 

5 A love to. God in his Attributes. ibid. 
II. Outward EffeSls; 

1 Confiancy. .p.27 

2 An uniformity In life. p.28 

3 Generdttie of obedience. ibid • 
The godly man differs from the wicked in his Relipfe. 

1 /# ufingaU meanes againjl his ftnne^ andfhunning 

alloc afiens. P»2P 

2 In not allowing hlmfclfe in it. • ibid. 

3 2>» labouring to overcome it. ibid. 

4 In increafwg more aridmere in grace, ibid. 
Differences bet weene true andfalfe Confcj?ion>are : 

1 Confefionoftheleajlandfecretejlftns. p.30 

2 Conftancie. ibid. 

3 Agoodground y namely Humiliation. ibid. 
Differences betweene true andfalfeRcftitution,**, a 

cheerefuU (not unwilling) refloring the things wee 
lave And delight in, ibid . 

Vfe IIL 

TV teach men what to judge of others Retenmcc. p. 3 1 


The Contents. 

m Vfe 4, 
Tojhew the wofull cafe of fuck as have not gone fi far in 
Repentance as Iudas did.. ibid . 

Doer. IV 

Good things are approved in wicked mens confidences, 

whether they will or tto. p.3 1 

Reafon 1. 

Becaufe it is not in mans owne power to judge as he lifi, 

but from the light of confidence. p.32 

Reafon 2. 

Becaufe God mil have glory from all his creatures, p.3 3 

Vfe 1. 
To teach U4 to thinke weS of the waies of God. ibid. 

Vfe 2. 
Not to be difcour aged with any oppofition. ibid. 

Doct. V. ' 

Mans nature apt to excufefin after it is committed.^. 34 

Reafon 1. 
K^iliuaUfitn leaves darkeneffe in the minde. ibid. 

Reafon 2. 
// beget spafiion that corrupts the judgement. p.3 j 

Reafon 3. 
It weakens the faculties of the Joule. ibid . 

Reafon 4. 
// drives away Gods Spirit from us. ibid. 

Toflyefinne^that blindcs our eyes % and binders our reco- 
verie. ibid. 

B Vfe 


The Contents. 

Vfe 2. 
Being faint \ to remember how apt we are to excufiefin. 


Companions in will leafl comfortable in times ofextrc- 
mitie. p t 3 5 

Reafon 1 . 
Cods juftice, who fits them one againft another, that 
joyne again ft him. p. 3 7 

Reafon 2. 
Mans nature 7 ap to love treafion, hate the tray tor, ibid. 

Reafon 3. 
Their owne love being game orfome bafe end. ibid. 

Vfe 1. 
To make usbeware howwejoyne with wicked men.lbid* 

Doc t. VII. 

The great eft comfort in fin proves commonly the mo ft 
difcomfortable* p.38 

Reafon 1. 
The Cur fe of Cod. 7 

Reafon 2. C ibid. 

Sin makes the foulefickc. 

Vfe I. 
To make men take heed how they tumefrom Cod to fin. 


Doct. VIII. 

Cods wrath and fitnne ^charged on the confidence ,are ex. 

The Contents. 

cttding terrible and infpportable. p. 3 9 

What horror of conscience is, [hewed in fix J&tejltons. 
Queftion t\ 
How horror of conscience wrought. 

1 By Gods Spirit. p.40 

2 BytheDiveU. ibid. 
Notes to difcerne by which ofthefetis wrought 3 are, 

1 By the falfehood mingled with the trouble ofcon- 


2 By the Afftttion it ftriketh in us. 

3 By the extremity ofanguijh it caufeth. 

4 By the manner of doing it. p«4i 

Queftion %. 
What a condition fuch are in i ibid . 

Queftion 3. 
Whether Cod fends it for a pumjhment, or preparation of 
Grace. ibid. 

Queftion 4. 
What is to be thought of thofe that are infuch trouble of 
Confcience. p.42 

Queftion y. • 
How to be difcerned from melanchoUy. ibid- 

Queftion 6. 
Whether it may befall thechildeof Godinthe ettate 
of Grace. 

CA good thing. 
^As in joy 'ybe con\unBion of that to us . 
CjTherefleB knowledge thereof. 
CA bad thing. 
So in grief *e<The conjunction of that to us. 
CXhe refltft knowledge thereof. 

B 2 Reafons 

The Contents. 

Reafons of the Do&rinc. i. 
Sinne and Gods wrath in tbemfclvcs thegreatefi evils. 

Reafon 2. 
Godsprefence is tAkcnfrom them. ibid . 

Reafon 3 . 
ThcfenfibleneJfeofConfcience. p. 46 

Vfc 1. 
To labour to keepe a good conscience. ibid. 

Vfc 2. 
To /hew the miferable condition offuchasgoeoninftnne, 
altogether infenftble of the burthen thereof. p # 47 
Vfc 3. 
To teach tts the way to obtaine pardon, is earneHly tofue 
for it above all other things. P«4P 

The right way to get pardon tf , to labour. 

I. For humiliation by the Law. 

The Law humbles . (^p. 5 o 

1. By declaration of the fault. 

2. By Comminution of pum^ment. 

I I. For comfort by the Gojpel. 
The way to fee the fault, is, 

1. To looke on fomt particular groffefm. p. 51 

2 . To confider thecorruption of Nature. ibid. 
Faith in Chri/l, and a particular application of the Pro- 

mifes ? is the befi way to befure ofmerCy. p. 52 



Iudas Repentance. 

Matth. chap. *7* verfe 3, 4, f* 
Then when Iudas, which betrayed him, fan that he was 

condemned > he repented himfelfe, and brought againt 

the thirty peeees of filver to the chief e Prieftsand 

Saying,! have finned in hctrayingof innocent blood-^and 

they [aid, what is that to us, fee thou to it. 
And when he hade aft down the filver peeees in the Tern- 

pie, he departed, and went and hanged himfelfe. 

jHefe words doe containe the repentance 
ofludas after his great finne of be- 
traying Chrift 5 Thefummeofthem 
is to fhew what Sexifcnce he had caft 
upon him. 
The parts of the words are thefe five : 
Firft 5 a description of ludas, one who betrayed 




I u d a s typentance. 

Secondly , the occafion of his Repentance 5 
which is fee forth by the circumftance of Times 
When he faw he was condemned. 

Thirdly, theRepentance it felfe,in thefe words, 
He repented himfelfe, and brought againe, drc* Of 
which Repentance there arc three parts, 

1. He made reftitution of that he had taken, he 
brought againe the thirty filverpeeces. 

2. He confefleth his finne, faying, I have finned 
in betraying innocent blond. 

3. He fhewes himfelfe forrowfull, fo that if it 
were to doe againe, hewould notdoe it 5 whichis 
another effeft of his Repentance. 

Fourthly, the entertainementthathehadofthe 
Chiefe Priefts and Elders afterward. Wherein 

1. They excufe themfelves, faying, What is that 
to us ? although they had little reafon to fay fo$ 
for if hee had finned in betraying Chrift,then much 
morethey who were the caufes thereof. 

2. They lay more burthen upon him, Lookethott 
to it. 

Fifthly,thc iffue of all this;whercin is fet down, 
, 1. What comfort hee had ofthofe thirty filver 
peeces ; He caft-downethe filver peeces. 

2. What Iudgement Cod infixed on him, he 
made him his owne Executioner 5 He departed, and 
wer.t and hanged himfelfe. Thefearethe parts of the 

Firft, for thedefaiptionof Iudas (one that be- 
trayed Chrift.)From whence obferve, thedodrine 
is this, That 

I u o a 5 ^pentance. 

That lodke what a man is in bis life ■tme^/tichjh all be 
bis mime in the end 5 // their lives have beene bad, 
their names at their death will be according 5 ifg$od^ 
their report Jh all be thereafter ; as it is here paint in 
Iudas, he hath his name, according tp his defert. 

I deny nor, but for a time a good man may be 
evill fpoken of,and an evill man may be magnified ; 
For the former, wee may fee it in many places $ 
Our Saviour Chrift himfelfe was little regarded of 
the Scribes and Pharifees ; David may for a while 
bedefpifed 5 Paulmvj be reproached 3 and fo lo 
fepkyznd many others. For the fecond,wicked men 
for a while may have good report 5 ludas may Co 
carry himfelfe for a while, thac none of the Di Tri- 
ples would lb much as fufpeft him for a traytor to 
his Mafter. But behold the end of thefe men, it 
(hall furely bee according to their deeds : Let lero- 
boa?n carry a faire (hew, let ^Ahab have a good re- 
port for a while, but marke the end of thefe men 5 
for lenboam y who mingled his owne devices with 
theworfliip of God, behold, he hath his brand fet 
upon him for his perpetuall infamy \ lerebtamthe 
fonneef^Ubat^rvhomadeifradtoJinne, 2 King. 10. 
29, and although Amazu made a great fhew, yet 
at laft was marked for an hypocrite 5 fo Ahab at 
laft was branded with a name of eternall difgrace. 
Onthe contrary fide, good mens names (hall flou- 
rifh at their death, though it maybe before difgra- 
ced. David, although hee had committed many 
grievous finnes, yet at the laft his name was moft 






1 Sam. a. 30. 



I u d a s \R$pentance< 

honourable : And thus is that verified, Codbleffeth 
the righteow^ but the nAtne of the wicked jhall rot, 
Prov. io, 7. 

Now to cometotheReafonsofthisDo&rine, 
why the Lord doth reward every man in the end 
according to their wayes in their life time. 

The firit reafon hereof is taken from God him- 
felfe ; he blcffeth and curfeth mens wayes accor- 
ding to their workes 5 therefore needs muftit bee 
that he muft blefle the godly, but curfe the wicked; 
he maketh their names to rot, and rotten things 
foone ftinke : Hence is it that names of fo many are 
fo in famous after their death. And this the Lord 
doth for two reafons. 

Firft, in regard of his truth, he cannot be corrup- 
ted. And therefore as men are indeed, fo he blef. 
feth or punifheth them 5 and although men may be 
deceived, yet he cannot; Forheknoweththetvajof 
the righteous, and the w ay of the wicked fbatlperijh, 
Pfd. 1. 6. 

Secondly, in regard of his glory : I will honour 
them honour mee, faith the Lord: If thofe that 
dishonour God fhould bee honoured ; or if thofe 
that honour God, (hould be difhonoured, it would 
j be an impeachment to his honour ; but God is ten- 
der over his honour, and therefore by no meanes 
will he fuffer it fo to be. 

The fecond Reafon is drawne from the men 
themfelves 5 ordinarily men will bee like them 
felves : Feigned things quickly returne into their 
owne nature $ if gocd mettle be covered over with 


Iudas Repentance. 

bad, the bad will foone weareaway, andrhegood 
will appearej and on the contrary fide, if bad met- 
tle bee covered with good, the good will foone 
weare away, and the bad will be feene; fo a godly 
man may have lome flips, but at the laft it will ap- 
peare what he is $ and an hypocrite may have ma- 
ny a good fit, yet fooner or later he will fhew him- 
felfe to be like himfelfe. 

The third reafon is taken from other men ; atthe 
end envie ceafeth, and then their conferences that 
before did butwhifper, fliall now fpeake aloud in 
their eares, that they have beene good men : on the 
otherfide,. for wicked men, it may be they have 
beene great men, and fo they dare not fpeake as 
they thought, but then feare fliall be removed, and 
then they fliall ufe libertie of fpeech : for why are 
wicked men well fpoken of in this life < but onely 
becaufe that men dare not fpeake their minds * but 
then, when both envie and feare fliall be removed, 
then fliall Paul be iW 3 and ludds fliall be ludas. 

Now the Vfes are thefe three. 

Firft, If mens names fliall be according to their' 
hearts in their lifetimes, then take heed that thou 
keepe not an evill heart in fecret ; for God who 
fees thy finnes in fecret, will reward thee openly • 
God fees thy fecret prophanenefle,thy fecret cove- 
toufneffe ; furely without thou doeft fpeedily a- 
mend, God in the end will give thee a name accor . 
dingly : on the contrary, artthou fecretly upright, 
holy,&c i God certainly who feeth it, will in the 
end plentifully reward thee s for if wee have not 

C credit 

Reaf. 3, 



Matth, 6. 4, 

Iudas Repentance. 

Gen, 4,i f, 

Vft 2 

credit with God, furely all glofles and fhifts will 
doe no good : fo that this is true both as well for 
the evill as the good. Let every man therefore 
looke to his owne confciencc, and fee how the cafe 
ftandeth with him. Art thou an hypocrite K God 
will even fet a brand upon thee, as he did upon Cain, 
which fliall never be fcparated from thee, no more 
than the (hadow from the body ; thou (hale never 
have a good name with men $ yea, and rather than 
thy wickednefle (ball be hidden, the very birds of 
the ayre (hall difclofe it ; and although it may be 
thou thinkeft that thy power or authority wil fliield 
thee from ill report, yet I tell thee thy expectati- 
on will much be fruftrated. 

Secondly, This fliould teach us daily to renew 
o \% repentance for our fins j for although it may 
be our fins be remitted, yet unlefle we doe daily 
by repentance cleanfeour hearts,God at the length 
will bring us to (hame j and as lofefhs brethren,who 
becaufe they did not repent them of their finnea- 
gainft their brother, were many yeeres after grie- 
ved and troubled fot thefame. Therefore as you 
love your names, by daily repentance make up the 
breaches of your heart and life * for thus did the 
Prophet D*vid% Who would ever in the leaft man- 
ner have imagined that he, after his great finnes of 
murder and adultery, would have recovered his 
name , yet becaufe that heeunfeinedly, evenfrom 
the bottom of his heart repented, behold at the 
lad he recovers againe his name, and in the efid di- 
eth both full of riches and honours, So likewife 


Iudas Repentance. 

lob, though he was in his life time very impatient, 
yet becaufe that he repented him of it truly, after- 
ward he is honoured for his patience 5 and hence is 
k that Saint lames {mh^Remember the patience of lob. 
A good name cannot but muft follow grace and 
vcrtue ; no lefle than a fweet fmell will needes 
follow flowers and fweet oyntmencs. If then thou 
haft committed any finne either in fecret or open- 
ly, wilt thou have thy good name recovered be- 
fore thou dye i bee fure to make thy heart fure by 

Thirdly, Let notgoodmenbedifcouragedfor 
evill reports that they may here have for a time, 
nor let not evill men be encouraged for the good 
reports for a time they may have ; for at the laft all 
evill reports that are caft on the godly fhallvanifh 
away, and all tbegood report that the wicked have 
had (hall quite forfake them, and every one then 
(hall plainely appeare what he is : the reafon of this 
is, becaufe the reports of the wicked have no fure 
rooting. Indeedc certaine it is, that the godly of- 
ten have an ill name, yet moft fure is it, that at the 
laft God will make their goodnefle to breake forth 
as the Sunne when it hath becne long darkened. 
Yet here muft bee one caution prcmifed, that our 
hearts be fubftantially good. I deny not but a man 
may have fome blemiflies, but we muft daily la- 
bour to kecpe our hearts unfpotted of the world: 
We muft behave our felvesblamelefly, but how c 
not by flopping the mouthes of men ; but wc muft 
keepe our felves unfpotted of the world, and arme 

C 2 our 

lames f< 

rft 3 




i J 

Iudas Repentance. 

V«fc 8. 

sMatth. 16 ii, 
Iohn 6.70. 

our felves againft it, by abftaining from finne. 

If paper be well oyled, caft inkeuponit, and it 
willfoone retuvnc off againe, bfctific be not oy led 
it will ftayon 5 foif our hearts be well oyled a- 
gainft the world, by our innocent carriage, then if 
they have ill reports caft upon them, they will not 
remaine, but off againe prefehtly ; and fo againe on 
the contrary fide. And thus much for the firft part 
of my Text. 

2. The time [Whenhefatvhewas condemned.'} 
Hence learne againe, 
That finnes are commonly covered and glojfes put upon 
them untillthey be committed^ but after they be com' 
mittedthey feemt mojl vile and odious m 

This is plaine here in ludas, before he commit- 
ted this finne it feemed a matter of nothing unto 
him, but after behold how hainous it is. Sathan 
herein is very ready to deceive us, as wc may fee 
in many examples. Thus dele he with David when 
he went to number the people, when loab reprefen- 
ted the finne to him well enough, yet it feemed no- 
thing to him, but he muft needs have it done, then 
afterwards fee how hainous it was to him, info', 
much thatit made him c v y >ur, faying,/ have done 
exceeding fooli/hly. ttai fhould we trace the whole 
Bible, we can finders be rter example than this of 
ludas $ Chrift had giv< n him fo manie warnings, 
faying, Oneofyou-fball betray me : And againe,/ have 
chofentwelve, and behold one of yon is a DiveU. And a 
__„ gaine, 

Iuhas Repentance. 

! 3 

gaine. It were better for that man, by whom the Sonne 
of man frail be betrayed, that he had never been borne: 
yet all thil would not ferve, but thelufterof the 
thirty /liver peeces hadfo blindedhis eyes, that he 
could not fee. 

Now for the reafons. 

The firftreafon is taken from a mans felfe $ our 
hifts within us are fo ftrong, that wee cannot fee the 
finne 5 as was that in Cain: for the properties of 
thefe lufts are to caft a mift before our eyes, and to 
blind-fold us thereby. As when a man doth any 
thing in his anger, while his anger lafts,hc thinketh 
that he dpthit with reafon,but afterwardshe judg- 
eth hitfrfelfe for it, and confiders the thing as it is 
in it felfe 5 fbit is when a man is blinded with his 
lufts, he goes on in fin j feritenimjudicium^cumres 

The fecondrcafonisfromthe Divell, who co- 
vers our fins before they are committed with fome 
bakes 5 for hee knowes no fifh will bite at a bare 
hooke: fo fin at the firft is covered with profit,plea- 
fures,&c.prelfe helaboureth tominfe it with di- 
ft indtions, but when its committed, then he fets it 
forth in its owne proper colours. 
I The third reafon is from God himfelfe, who 
giveth men up oftentimes in his juft judgement,; 
and rhen ufe all the perfwafions and reafons in the 
world.and you cannot move them from it : hence is 
ded net t$ bow God, fo God gave them over to a repro* 
kae fenfe y that they were not Me to difcerne of the 

C 3 truth. 

Marke 14**1* 

Re of. I. 

RCdf. 2. 


Reaf. 3, 



I u d a s yfypentance* 

truth : which is a metaphor taken fromatouch- 
ftone, which is able to difccrne bet weene true gold 
and falfc ; but when the vertue of this touch-ftone 
is taken away, then it cannot difcerne ; fo in like 
manner, when as God fhall give a man up to com- 
mit fin, and take away his right miade, hee cannot 
difcerne evtfl from good,no more than a blind man 
can judge of colours 5 yea, and he is no ftronger to 
refill any tentacion, than Samffon was when his 
haire was cut off, to refift his enemies. 

Indeed I deny not but that God may fometimes 
for fin, leave good men to themfelves $ thus God 
dealt with Ezekias, 2 Chron. 32.3 1. who becaufe 
he had fhewed the Embaffadours of the Prince of 
Baby lot all his furniture,it is faid God left him to him- 

And this is done for thefe two Reafons : 
RtapH*» Firft, becaufe God is willing to it for his owne 


Seeondly,beeaufe by thistheir conferences come 
to be awakened, and begins to ring a loud peale in 
their eares. 

But here we muft know, that there is a great dif- 
ference betweene Gods leaving of wicked men to 
themfelves, and good men to themfelves 

For firft, for wicked men, their confeience is a- 
wakened, but not foundly untill the day of death, 
although they may have fomeremorfe and forrow 
before. But commonly God awskesagoodman 
fooner. The finnes of a good man are either le(T. 1 
or greater $ if kffer, hee is fooner awakened 5 if 

I u d a s 'Repentance. 


greater, heis awaked with greater difficulty 5 for 
a grofle finne is alway es moft dangerous 5 this yee 
may fee plainly in David, when he had cut off the 
lap of Sauls garment, hee quickly perceived his 
finne 5 but when he had committed the foule finne 
of a dultery,hc was more a great deale infenfible of 

The reafon why wee arefo infenfible in groffe 
finne is this, becaufe when a godly man commits 
hut a little iinne, for all that his heart ftili remaines 
in good temper 5 but when hee commits a great 
finne, then its all out of order, and cannot perceive 
it fo foone. Evenas a man, if he hath a great blow 
on the head with a ftaffe, he is lefTe fenfible than if 
he had a little fcratch or rench 5 fo is it with Gods 
children in committing o£ finne. Now the Vfe is 
this : 

Seeing that this is the Divels craftineffe, firftto 
cover finnes before they be committed, let us then 
when we are affaulted with any tcntation,take heedj 
let u snot beleeve that that finne is little, but rather 
let us demurre and confider a little the matter 5 If 
thou haft any good motions in thee, execute them 
fpeedily ; but if thou arc tempted to wickedneffe 
ftay a while, and confider a while. Its the note of 
a foole to goe on heregardeth not whither • but its 
the figne of a wife man, to fee a danger a t arre off, 
and efcape it. Confider what will follow thy fin. 
At the nrft Iudas thought that thirty peeces of fil- 
ver would have madeamends for all, but after he 
was condemned, he repented for his former fol- 






I u d a s Tfypentancei 

Gen. ;.i« 

iCorin. 10. 

Gen. 3 a. p. 

ly. If b lore we finne we could but fcele the fe> 
quences, we would never commit ic 5 if wt could 
but fee the blindneffe of minde, the horrour of con- 
ference, the hardnefle of heart that will infepara- 
bly follow them, we would certainely (hi:n themj 
for is any man fo mad as to thinkethaC if a man felt 
the forfeit firft, before he eat the fweet meat, that 
he would then eat it i no furely : fo could we but 
fee the punifhment now that will follow a lit- 
tle pleafure, furely wee would rejeft all the plea- 

Let us therefore bee fo wife for to looks to the 
baits that the divell cafts before us,f or he is cunning 
and fubtill, and its good for us to thinkc fo. 

We ufually labour and ftriveagainftevill com- 
pany, to abftaine from them $ why fliould we then 
meddle with the divell, or be in his company i E* 
vdh was drawne to finne through conference with 
him, although it may be at the firft (he intended it 
not. Gaze not at all upon thefe baits of Sathan. And 
if he doe prefie fore upon you, confidertheconfe- 
I quents that will certainly follow, and fay as lezahl 
faid (though after another manner ) had Zimri 
peace, who flew his matter ? If he tempt thee to 
lying, then fay, had Ananias and J4f/>Mvi peace, 
who lyed to the Lord f If he tempteth you toother 
finnes, looke what the Scripture faith againft fuch 
finnes 5 as if he inticethee to commit fornication, 
remember that of the Apoftle,Ow**tf notfewictfi- 
on y asfomc dtd>wherof dyed three and twenty thouftnds: 
or fay thus, had Oftart peace, who finned in thus do- 

Iudas Repentance, 


iog. Doch heinticetheetodrunkennefle, fay with 
thy felfe, had 2ijbdl peace, who died not for his 
churliflincfle, butforhisdrunkennefTe ; fo for any 
fia in gcneralljdoch he intice thee to it, looke to the 
plaine words of the Scripture $ for there is no fin 
without bittemeffe. 

But now to ttie intent we may the better be able 
to avoide his baits, let us confider the deceits.and 
glofles which he ufcthto put before us : which are 

His firft deceit is, that he feldome tempts one to 
the committing of one of the left fins,but he promi- 
feth cither pront,pleafure, or fome reward. 

Now to this I anfwer,firtt, Here confider % ifthou 
doeft not deprive thy felfc of a greater pleafure, e- 
ven of the pleafure of a good con(cieace,furely that 
will bring more joy and comfort than any earthly 
thing can,yea,and at the laft,morc advantage in out- 
ward things than fin. 

Sccondly,when he tels thee of his profit and plea- 
fure,- tell him that he cannot be as good as his word, 
for thepleafures of fin are but for a feafon, and in 
the midft of thefe pleafurcs there is griefe. 
Now there is a double mifcryan every fin: 
Firft, that which is inherent, which is the fin 
it felfe. The minde can nevertake contentment till 
it have the proper objed j and every thing taketh 
pleafure when it is as it (hould be, other wife it 
doth not, but as a legge or an arme being out of 
joynt, is full of paine and griefe 5 fo when the mind 
and faculties thereof are diftra&ed, they wete as it ! 

D were ! 

Satans deceits, 




Iudas Repentance. 

2 Deceit. 


were out of joync, and full of griefe. The pleafures 
of the wicked have forrow with them, but the for* 
rowes of the godly have joy. 

Secondly, as to good adtions there is pleafure 
adjoyned,fo there are alfo fome wils which follow 
every fitme. Sathan he prefents before our eyes 
faire pleafures, when he tempts us to hainous fins ; 
but he never (hewes us the paine and griefe that 
will follow. Thus didtie faith our Saviour, when 
he tempted him, (hewing him all the kingdomes 
of the world, and theglory of them ; but never did 
he (hew him the griefe. Thus likewife did he when 
he tempted the Ifraclites,(hewing them their flefli- 
pots iti Egypt, and their onions, &c. but he never 
(hewed them the grievous paine and fervitude 
that there in making brickes they did under- 

His fecond deceipt is this 5 he tels us,that though 
we finne,yet we may efcape and goe to heaven not- 

Iaafwer: Doc but remember what God faith 
to this temptation, Deut.zp* 19. when he (halt hem 
the words oft bis curfe y ifheejhallblefle himfelfein his 
heart, f tying) 1 flail have peace, although Iwaike de- 
cor ding to the ffubbornenejfe of mine owne heart, quafi 
dixit, though I commit fuch and fuch finnes, yet 
notwithstanding I (hall goe to heaven, butmarke 
what God faith)I will not be mercifnU unto that man, 
but my wrath andrmyjealoujiejhafijmoake again/} him, 
every curfe that is written in this boekejhau light upon 
him, and hi* name [hall be rotted out fa, t under heaven . 


Iudas Repentance. 


So Bfa* 28*12* IwtfdtfanuSyour covenant. And jour 
agreement wit b heNJhaU not Jland, quafi dixit, when 
a man thinkes he fliail efcape hell, and goe to hea- 
ven, thoigh he commie fin, he doth, as it were, 
make a covenant with hell,but God faith that cove 
nant (hall not ftand. So Mfa. 44. 1 1 .VeJiruHionJhall 
comefuddenly on them> and they (hall not know the mor- 
ning thereof. Indeed, perhaps they fay,we will re- 
pent in the meanetime 5 but I wi(h them feripufly 
to confidcr the fore-named places. 

Thirdly, the Divelltelsus,that though we com- 
mit fin, yet we may leave it when we will. 

But for the anfwer of this $ know, itisamecre 
delufion $ for can a black-moorechange his skinne, 
/*r.i3.23 ? Suppofeablack-moQre (hould be war- 
ned to come before a Prince with a fake skin, and 
have a weekes fpace to prepare hicofelfe, and de- 
ferre it untill thelaftday, thinking he could cfoe it 
foone enough 5 would he not be accounted a foolc? 
yet a black- more fhalljooncr change his skin, than 
a wicked man depart from his evill way. Sin is 
like to fkkneffe,it weakens the ftrcngth of the mind, 
of the judgmcfir, and affe&ions, and takes away all 
our purpofes wbkh we had at the firft. 

If a man that is fickecan keepe his ftrength, theo 
may a man that lives in finne keepe his, and rouze 
himfelfe up by repentance at his pleafure 3 but it is 
not fo> its God onely that giveth repentance, now 
theipirit bloweth where it lufteth.lfyou fay,I wil 
be forrowfull, forfake my finnes, and repent when 
fickenefle comes, this will hardly prove truerepen- 

D 2 tance, , 

3 Deceit. 

Iudas Repentance. 

tance, for ludas did fo. This repentance mod com- 
monly rifcth from felfe-Iove ; every creature lo- 
veth his owne fafety 5 fo at death a man is willing 
to leave finne,but this comes from nature and felfe- 
love, becaufe he would not goe to hell, andmoft 
commonly thefe mefyif it pleafe God that ever they 
recover out of their fickneffes, they fall into the 
fame courfes againe. 

4 Deceit. Fourthly,He will excufe our finne by fome ver- 
tucs wherewith he hath -affinity 1 ht will put on us 
p*#:ata vitia, thofc vices that have fome neereneffe 
to vertue. 

Anfv. I anfwer : howfoever the Divell may ufe fuch 

diftin&ions to helpe out his baits to fin for a time, 
yet in the time of trouble they will not hold out, 
but appcare as they are indeed. 

5 Vecelu Fifthly, He makes men beleeve their nature is 
prone to it, and they cannot leave it. If I were as 
fuch and fuch men are,indeed I could abftaine, but 
my nature is fuch that it will not fuffer me. 

An[*. I anfwer : Thou muft know that this doth not 

excufe but aggravate thy finne ; if thy nature be 
prone to any finne, know, that the finne is much 
more grievous : we loathe a toade becaufe of the ve- 
nomous nature of it $ fo God loarbcth our nature, 
becaufe its finfull. As a drunken man that mur- 
thers another commits a double finne, one ofdrun- 
kennefle, another of tnurther, which comes from 
drunkenneffe 5 fa, if our nature be prone to any fin 
which we commit, its a double finne*, firft, in that 
it isnaturall to usand original! ; fecondly, that we 



Iudas l^pentance. 


commit thereby originall tranfgreffiom. We had, 
you know, a part in Adams finne by propagation $ 
now if we have a hand in it our felves by our ftrong 
inclinations thereunto, wee our felves are caufes 
thereof: likewife let us not therefore goe about to 
excufe our felves with this, that becaufe I am of an 
other temper than another man, I may take more 
liberty , and God will beare with us hereinjfor God 
cettainely will beare with us the lefTe. 

Sixthly, He will turne away thy thoughts from 
the finne, and fatten them onfomething elfej fo 
ludas, his eye at the firft was fattened on the thirty 
peeccs of filver, but afterwards hee thought of his 

For .this I commend unto you Davids pra&ice, 
I c$nfidered my wayes, and turned my fecte unto thy u- 
Jimmies. So looke thou firft upon thy finne before 
thou commit if, and labour tofee his cunning there* 
If David had ferioufly looked on the finne of 


adultery before he had committed it, he would ne 
ver have done it 5 hence is it that the Wife man 
counefellth us, Prov. 4. laft. Pender thy way es a- 
right , &C. And this is commonly the greateft de- 
ceit of ail. 

Seventhly, He labours to draw men on to finne 
,by degrees, by a little and a little \ he never aggra- 
vates the fin at the firft, but extenuates it. 

I anfwer : when water hath gotten a littlepaf- 
fage, it will foone make a great breach 3 one little 
wedge makes way for a greater : fo it may be a man 
commits but a little finne at the firft, but after ward 

D 3 the 

6. Deceit. 


Pfalme ii£. 

7. Deceit. 


Iuda s Ifypentancei 


the Divell drawes him ro commit greater. A man 
that commits fin is as one in a quick fand, who finks 
deeper and deeper : or as a little fparkc that kindles 
-agreac fire. Seeing therefore the cafe ftandcth thus, 
wc ought to refiit the beginnings of fin, and give 
peremptory deniall to the firft temptation. And 
thus much for this point. 

N ow folio weth the third point, viz. the repen- 
tance ofludas in thefe words, He repeated himfelfe> 
&c. which repentance of his confifteth of three 

i. HisteRituuot\>be fought 4ga?#e,&c. 

2 . His confcflion, / htvefinaed, &c 

3. He was forrowfull. 

From which repentance of his learnc this Do- 
l drine. 

Tbdt thesis a falfe repe*Unce>ctnfefi$n andreftitutun 
that is very It ke the true repetfanee, cdnfefimand 
refiitution^ And c An hardly be drfeerned. 

This repentance 5 conf effion and refthution which 
ludas made,was not true,yet it was very like to true. 
Such was that of Saul, Ahtb, and the reft. Such is 
the repentance of many at this day, whoinfome 
good mood, or fomc affli&ions feeme to repent 5 
but this repentance breakes as bubbles, and vanifh- 
eth as the lightning in the ay re. This repentance is 
falfe, yet fo like the true 5 that the difference be- 
tweene them is very hard to difcerne, although in 
themfclves they differ much 3 as true gold and coun- 

Iud as 'Repentance. 


terfeit arc hard to be difcerncd afunder by us, al- 
though in thcmfcWes there is a broad difference, as 
much as bet weene gold and copper. 

This falfe repentance may goe farre, 

i. If we confider the fubftance of it. 

z. If we confider the concomitants. 

Firft, if we confider the fubftance, it may goe 
farre, for, 

i . He may ferioufly confider his wayes. 

i\ He may have a kinde of forrow for his fins, 

3. He may fue for pardons for his fins, as doe 
many hypocrites. 

4. He may defire faith andrepentancejas-F/vw* 
cisSpira did* 

But here we mud know that there is a twofold 
defire of faith and repentance. 

Firft, fromafelfe-love, not out of a love to the 
graces, but feareof hell : and this may be in falfe 

Secondly,From a love to the graces,having fen- 
fibly tafted them 5 this defire is grace. 

j. There may be an amendment for a time, as 
did S4ul an d Pharaoh* 

d. Hi may come to that paffe, that if the finne 
were tobe committed againe, he would not doe it 
for all the world, as ladas. 

Secondly, True repentance and falfe are very 
like in refpeft of their concomitants* 

1. This falfe repentance may caufearemorfc, 
yea it may bring forth teares 3 as we may fee in Saul, 
1 Sam. 24* 17. be liftuf his vcjceandweft. 



Iudas fypentance. i 

2. This falfe repentance maycaufc confctfion, 
freely and fully, as did Phdraob, Exod.g.ij.xzking 
(ha me to himfelfc, and afcribing glory to God : 
thus did SahI, i Sam.%6.2i .he confeffed that he Ijad 
finned exceedingly,fo that one would have thought 
that ithadbeenetrue* 

3. It may caufe them to faft and pray for par- 
don, asdidcxfA^, i Kings 21.27, but it was not 
in truth, but oncly in the time of his mifery . 

4. They may come to Reftitution, as I*d& I 
did- r 

5. They may bring forth fome fruits of a- 
mendment of life 5 fo that very farre this falfe 
Repentance may goe 5 as the fecond and third 

And now behold true Repentance in fubftance 
and concomitants 5 what can you finde more in it ? 
hence it is that fo many are deceived with falfe re- 
pentance, which is fo like the true 5 but bring 
them to the touch- ftone, and you (hall finde a 
broad difference betweene them, as after you (hall 

Now the Reafons of this Point are taken from 
the falfe grounds from whence repentance somes, 
which are thefe : 

1. It comes from felfe-love; when finne proves 
hurcf ull, and the hurt is neere at hand, then ic may 
worke, but all out of felfeiove. An hypocrite 
when heefindesfireinthefinne, hcethrowesita- 


way, but when onec the fire is out of thexoale, 
hee will play with it, andfooleshimfelfe, hee 


I upas Ityentance* 

» i 

feares onely the fire, notthefoulenefTeof fin j he 
hates the fling, not the fin. 

2. This repentance comes from the common 
gifts of the holy Ghoft, which a carnall man may 
have 5 as, 

Firft, Hee may difapprove the fouleneffe of 

Secondly, Hee may hate the uglinefle there- 

But here we muft know that the light of nature 
is extinguished in fome more than in others % as no 
doubt but that it was rife in ludas. When fins right- 
ly are propounded to us, far we may goe in falf e re- 

Thirdly, their repentance comes from the beau* 
ty, fweetnefle, and excellency a carnall man may 
finde in Gods wayes, which may make him amend 
and turnc unto God for awhile $ as in the time 
of Uhn Baptift, they confeflfed and turned to him 
( but it was but for a while 5 ) the reafbn was, be- 
caufe he was a burning and a Alining light, and 
they rejoyced in his light. So the fecond ground 
found a iweetnefTe in the Word, and left all, but 
yet returned, as 2 Pet* 2. latter end- Some in the 
excellency of Preaching may fee fweetnefle, 
and rejoy ce a while, but yet; retume againe to their 

Fourthly, Their repentance may raife from a 
good Family, company, or Miniftry : Thus /*- 

' , (2 Chnn 2 3 . ^gocid, while lth$*M lived,which 

eemes to be thirty yeeres 5 fo Fzzia, 2 cbron<%6* 

E was 





|r/i i. 

Iudas Repentance. 

was good allthedayesof Zacharia • fo many are 
good, while they are under carefull Governours, 
and in good company 5 fo long as good meanes Lift 
they will be good. I cannot compare fuch men bet- 
ter than to the Swine,which whileft they are in faire 
meddowes keepe themfelvescleane (w ch is no thank- 
to them, but the placed but as foone as they come 
to the mire they tumble in it 5 fo will thefe men, fo 
foone as opportunity is given them. 

2. So likewife confeffion may arife fromfalfe 

Firft, from paffion, being in good moods, they 
confeflefometimes,nototherwaies 5 but found hu- 
miliation, as * fping, makes us alwayes ready to 

Secondly, From fome evident difcovery of his 
fins 5 when the light lliines fo in his eyes,that he can- 
not but confefle 5 as Saul when he evidently faw Da* 
vids kindneffe, could not but confcffe. 

Thirdly, From fome extorting caufe 5 as here 
did I*da4 9 when God and*hisconfcienceprefthim 
to it • fo did Pbamb when he was under the racke. 

Thirdly > ReftiWtion may aUb arife from falfe 

There was a great difference betweene the refti- 
tution of Judas and Ztchetu, ludtt was ficke and 
oppreft with his filverpeeces, as a man of meatein 
his ftomacke ; therefore no wonder though hee 
would be rid thereof 5 but ZAchtus did it ciofl: wil- 
lingly and freely. 

This fheweth unto us the vanity of the Popifli J 


Fudas Repentance, 


do<5trine, which makes bur three pares of Repen- 
tance, Confeffion,Contritio^Saasfa&ion 5 all thefe 
had ludm % yet who can fay he truly repented 5 on: 
may doe all that they fay, yet be damned. 

Let men then looke to themfelves that have not 
gone as farre as Iudas^ namely, have noc repentc d, 
confcfTcd, and reftored 5 for though th«£ bee in 
falfe repentance, yet are they in true alfo $ onely in 
falfe therearethele onely, in true there is rhefe and 
more alfo : for as the guilt in counterfeit gold( which 
makes it like the true) is good ; fo the fault is, that it 
is not throughout, fuchastheoutfideis $ fo thefe 
things in falfe repentance are good, the fault is, that 
their grounds are not good alfo. 

And againe, they which havegone as farre as Ife 
das, and feeme to have repented^let them try them- 
felves, and take heed they be not deceived. 

Now there are two things that hinder us from 
judging aright of our eftate. 

1. Vnwillingneffetofearch. 

2. Vnabilityto judge. 

Firft, VnwillingneflTe to fcarch, and the caufes of 
that are thefe: 

Firft becaufe they have beetle long fure, and o- 
thers fo judge of them, and therefore now they are 
loath to call into queflion their eftate : Butletfuch 
know, that nothing can eftablifh their ftatemorej 
for either yout repentance was found, and then the 
more comfort unto you if you fearch, or elfe it was 
not found, and then the fooner you difcover the 
fulfenefTe thereof, the fooner you may amend it. 

E 2 2 It 



Iudas lfypentance* 



2. It is bccaufc they are unwilling to make their 
hearts fully found 5 they would not be perfeft 5 they 
will have lome finne to dally with : but this is great 
folly in men, for want of one fteppe more to miffe 
heavcn,and to make fhipwracke in the haven oftheir 

Secondly, inability in judging, not being able 
to judge whether wee have trucly repented or 

To helpe this $ confider whether your repentance 
arife from a naturall confeience, or an heart truely j 
changed, for that is all in all. If your heart bee 
changed $ and from that, and not from a naturall 
confeience enlightned, arifeth your repentance $ but 
this is hardeft of all to know. 
You mayknowittwowaies. 
1 .By the inward differences. 
2 . By the outward effe&s. 
Firft, by the inward differences, and they are 

Firft, if it come from an heart truely changed, 
thou fcalt findethy fclfe doing all holy duties with 
a naturall inclination's the fire to afcend; although 
thou meeteft with many impediments, yet never 
leaveft driving, but inwardly dclighteft in Gods 
law . A naturall confeience may do much, but ne- 
ver make us inwardly from the bent of the heart to 
will good $ now in fpirituall things, its more to 
will then to doe ; as Saint Paul would have the C$ 
rinthkm not onely to doe,but alfo to will. Hence 
is it that < X{thtmiah defires the Lord to hearethe 

" " I . - 

Iuda? Repentance. 


prayers of them that did defire to feare him : This 
is the very Chara<5terof a Saint 5 The nanrall con- 
fidence, if there were no hell, would finne, love it, 
and ufe it ; but inwardly to defire holineffe for it 
felfe is an infallible fignc 5 fo that were there no 
heaven nor hell, yet he would choofe holineffe, 
and could doe no otherwife, when it is his meat and 
drinke (as our Saviour fpeakcth) to doe Gods will. 
Now a man foundly an hungry, will eate though 
not hired 5 fowouldhedoetheworkesofholinefle 
though there were no reward. If you have this dif- 
pofition, fure I am you have truly repented 5 if you 
have not, feare, and labour after it. 

Secondly, the naturali confeience tells us this 
fliould bee done, urgeth it,and blames if it bee not 
done 5 and hence arifeth hearty refolution and pur- 
pofes, but it never enables to doe it, therefore hee 
never performes what hee purpofeth ; but a heart 
truly changed enables us to doe it * As Paul faith,/ 
cwd$c all things thrwgh Chrifi ; not fome, but all 5 
whereas the naturali man cannot but finne, becaufe 
(as Saint Peter fay es} the will is not ftirred nor 
changed 5 therefore although much may be done, 
yet irwilldowneagaine 5 asaftone, if not changed 
into fire, though it be lifted up,yet h will fall downe 
againe : How the naturali confeknee cannot change 
the will, therefore cannot he refift finne $ but the 
true Convert can fay, he can be chaft, he can refift 
lufts, and the lite ; the other fay (and fay truly) 
they cannot but finne, for the naturali confeience 
cannot change, and therefore they grow weary of 

E 3 it 


Iudas ^Repentance, j 

it,hecaule it is not nacurall ; it they wtre truly chan- 
ged, they would doe it with eafe. 

Thirdly, the naturall confeience can goe no fur- 
ther than it's enlightned j ic may approve formall 
civill living, and holinelfe in the generall, but it 
cannot fo approve of holinefle in the particular, 
that the ftri&er any man is, the more they approve 
him, and defire to be like him : Amantiulyfpiri- 
tuall is burthenfome to a natural confeience, though 
never fo much enlightned $ the high degrees of ho- 
UnelTe dej make him diftate him. Wherefore canft 
not thou delight in them that are good i thou haft 
care to feare. 

Fourthly, the naturall confeience may make a 
man abftaine from many finnes, but hec abftaines 
from none out of a deteftation and hatred of them : 
he may indeed hate a morall vice, becaufche may 
have a morallvertue contrary to it 5 but he cannot 
hate finne,fornothingiscontrary toiinnebut grace, 
which he hath not : If therefore you abftaine from 
finne out of a hatred to it , it's certains you are 
changed • elfe though you abftaine, it's but from a 
naturall confeience. Mefes and Z^abftainedfrom 
uncleannefte,fo that they wept and were vexed^hat 
was a figne of change 5 elfeabftaine never fo much, 
it's nottrucgrace. But if thou hatcftic becaufe it's 
fin, and hateft all fin both fmali and great,, it's cer- 
taine thou art changed. 

Fifthly, the naturall confeience may make us* 
love fome good men, and God alfo with a natu- 
rall love, becaufe he giveth them fome good blef- 

Iudas 'Repentance. 


fings 5 and may re joy ce in God with fomc flaflhcs of 
joy , as, #<?£. 6. But to love God in his Attributes 
wit h the love of delight and conjugall love, to love 
him becaufe he is holy, juft, &c this an heart un- 
changed cannot doe 5 and the rcafon is,becaufc that 
all love of delight arifeth from fimilitude $ and none 
thus love God, which are not changed, and fo like 

But you may fay, How can I know this love of 
God? .. 

I anfwer, It's eafie enough to be knowne. For, 

He that loves God, keeps his Commandements. 
2. The Commandemencs of God are not buithen- 
fome unto hini* But befides this, youmay knowin 
your heart whether you love him or no, as you can 
tell if you love a friend, for then your heart will be 
toward him, you will delight in him • If thefe fignes 
be not in you,y ou may juftly doubt that your repen. 
taxice is no more than the repentance oUudat was. 

a. But now becaufe thefe inward effe£s of found 
repentance arc hard to bee difcerned, wee will now 
confider the outward effe&s of true repentance, 
which are fonre- 

Firft, Conftancy strue repentance hold's out, all 
falfe repentance isinconftant ; for it arifeth from- 
paffion which is ever inconftanf , and therefore the 
repentance comming from it, muft needs be incon- 
ftant ; whetheritbefromfeare or from novelty of 
holine(Te,or perfwafion, or company, or fome fud- 
denjoy, whatever itbe (not being a true change). 
it ceafeth, as heatethat rifitig from rubbing goes 





■ I II fc I 

Iudas Repent ance* 


away when the rubbing is ended 5 but it would con- 
tinue if it arofe from a foulc giving life to the body. 
Indeed I confeffe fome paflion may ftay longer then 
other 3 as UA(h % Amz,k>but when once IcMdda dye$, 
they will ceafe. 

Secondly, an evennes & uniformity in their lives; 
counterfeits cannot ever be the fame, but the godly 
are ftill the fame, in all courfesand places : Indeed 
they may be often uneven from the fuddenneffe of 
the occafion, as the newneffe of the ayre in the new I 
Country, may make one ficke, butitkilsnotj foa 
godly man, in what place or time foevcr, remaines 
the fame,though he get difadvantage by it 5 as a fheep 
falling into a ditch may be fouled,but is a (heep ftil; 
but the wicked is cleane another man 5 hee cafts off 
the paflion of goodnefie,and is cleane changed 5 but 
the godly man cannot caft off his nature 3 bocaufe he 
is borne of God, therefore cannot fin jthat is, in the 
manner ' he did before. 

Thirdly, generality of obedience $ the hypocrite 
ever rowles lome fweet morfell unaer his tongue, 
and fodoth fomething wherein he fevoureth him- 
felfebut the godly man laves all fins. 

But you will fay, the godly alfo have fome belo- 
ved fin,and fome infirmities to w cb they are inclined. 
I anfwer : there is a great difference bet weene the 
hypocrite andthegodiy man jfor an hypocrite pur- 
pofely keepeth fome roome for his fin^ but the god- 
ly man defires tobereproved,and will willingly fuf- 
fer admonition , and defires no exempt place for his 
deereft fins, but would thorowly berried. 



Iud as %epentancs. 



But you wilUurther obje^ that godly men both' 
have and doe often relapie ? 

1 anfwer : he differs much from the wicked $ for , 
i The godly man drives againftthat.finncmofl: 

to which ;he is. moft inclined, by ufing all meanes a- 
gainft it, and fliunniug all the occafions thereof, 
which the wicked man doth not. 

2 Although the godly man relapfe, yet he never 
comes to allow himfelfe in that fin:the wicked,find- 
ing fin pleafing, fits downe and followes it : as SauI % 
who purpofed not to perfecute David 7 but finding; 
it. pleafing to his luft,continued therein. Pharatk for 
a time would let the people .of/jrw/goe, but after* 
ward for his pleafure flayed them. 

3 They differ intheiflfue 5 the godly man getsthe 
vi&ory over his fin ? but fin gets the yi&ory over the 
wicked man* 

4 Hypocritical! repetttaitcc is violent and earneft 
at the firft,& flack afterwards ; but truegrace grows | 
more and more : falfc^is like a landr flood, great on a 
fudden,hut quickly dried up againe,but in true grace 
it's as m a namrall hirth 3 the begiaing is fmall,buc it 
growes ftronger and ifhonger ; hypoGrites are hoi 
at the firfty butquickiy gtowa coofc*rI deny not but: 
that a godly man may abate of his ftreogth of grace 
as a childe may fall ficke and abate of his ftrength 
and beauty - 3 but' it's.bait.afijckneffcjand- common- 
ly after it they (hoot up the more:fo thegodfy, 
though for a while they may be ficke, yet after- 
ward they grow in grace the more for that 
ficknefTe. The motion of the wicked is violent, 

F fwi'fieft 


Iudas ^pentance. 

j fwifccft at the firft, but flacke afterward s but the j 
motion of the godly is naturall, floweft at the firft, ! 
but after it's fwifter and fwifcer. 

2. Having already fhewen the difference be- 
tweene true and falfe repentance, I will now fhew 
the difference bet weene true and falfe confeflion. 

True Confeffion is an infallible figne of grace $ 
many thinkeit an eafie matter,butto confeffe aright 
is a very hard thing: Many confeffe for fome by - 
ends,or fome extorting caufe 5 but true Confeffion 
hath thefe three properties. 

Firft, it's particular 5 it confeffeth theleaftand 
fecreteft corruption in the heart * y andnotoncly 
groffefins : But the hypocrite, although hee may 
confefle fome groffe finnes, yet never comes to full 
particular Confeffion. 

Secondly true Confeffion is conftant, but falfe ! 
is onely in fome good mood, or in fome affli#ion, 
as Gckneffe, &c 

Thirdly, true Confeffion arifcth from a good 
ground 5 namely, a bafe conceit of ourfelves, a 
true fliame, and an earneft defire onely to glorifie 
God, with a fulipurpofc wholly to debafe them- 
felves, and a perfe& tefoktion to forfake the 
finne hee confeffeth, tfhich the wicked never 

3 . Restitution that is true and right, differs from 

I Becaufe hypocritlcall reftitutioa is in neceffity 
} when hee cannot helpc it, but it's a burden to him, j 
then hee cafts it away as a dogge doth his vomit, 



Iudas Repentance. 


when he is ficke by itj thus W^reftored jbut when 
we care for if, and it's pleafing to us, then to reftore 
itisafigneofgrace 5 thus did 24ffo/^chearefuily, 
when hee might have kept it. The hypocrite re- 
ftores as the Merchant that cafteth his goods into 
the Sea, unwillingly j yet will rather lofe them than 
his life. 

Thus have weefeene that thereisafalfe repen- 
tance, confeffion, and reftitution, much like to the 
true, and how they differ. 

Then feeing there is fuch fimiiitude betweenc 
falfe repentance and true, this fliould teach us what 
to judge of fuch mens repentance which is onely 
in the time of ficknefle $ it's greatly to bee feared 
that it's even fuch as ludas his was, falfe and hypo- 
critical!, onely in fome mood. 

LafUy, if this Repentance of Iudas was not true, 
what fliall wee thinke of them that have not gone 
fofarre as Iudas did, to repent, confcfTe, and reftore, 
furely this is the cafe of many now adayes I All 
thefe things that were in the repentance of iudas, 
are good and commendable in true repentance, but 
wee muft exceed it before wee can come at heaven j 
and therefore if they that doe not exceed it fhall ne- 
ver come there, what (hall become of thofethat 

Next, marke thename Iudasnow gives Chrift ; 
he calls him Innocent $ / have finned in betraying of 
innocent bUud. Whence lcarne, 

That tho^e things which are good \ are apf roved to 

F 2 mens 


rr< + 




\i Iudas Repentance. 



2 Cor. 4 1. 


mens confcunces , whether theymtl by **• ' 
iudti confeffech Chrift innocsnt now 5 thris put 

Bt a new conceit of Chrift into his confeience, ; buc 
:i c'dnieiTc 'what before he thought in his 
But feme may fay , that rri any men that arc wor* 
thy Inftrumcnts of Gods glory, find envie and ha-, 
•fred -heifc 'imongft naen<f; 

time before the mift will be expeHetf frctarbefcrre I 
their c§nfcienc<?s ; and afterward, although their 
cohfciefcbes f$f a while may be tongue-tyed, yet 
thfey \jtflPepenly approve thehitob^gotxJ men, as 

c Rrfrjbecatafe it'snotirithepo^erormento judge 
} as they will, but tlteymiift judge according to the 
light of cbnfrience that is in them, they cannot but 
fee wh t at ? s p?efented unto them by confeience : as, 
the'fiye being open cannot but fee what is (hewed 
tb ity-and it V fo natiirall to the confeience to fee 
*:h s for light is plit into the confeience even o;f 
wicked by God himfelfc: Hence is that 5 that the, 
Evangeliff' ; Saint /^ faye's, Uh, i. The light [himd 
"tn ddrkeneffe ; Whereby light is meant the naturall 
light* of confeience, which although it makerh not 
men obedient to the truth, yet it maketh them to 
acknowledg the truth. Therefore Confidence by 
* the Schoolemen is called & Vicgin 3 becaufe it is not 
defiled by uatruths 3 but ever murmurs againft evill, 
and affents to .truth and good 5 it,may.bcopprefl 
Tomfwhat/b'-K cverfepfri't felfe^rcigftt in jitdgeJ 


I u d a s ^Repentance. 


merit - 3 therefore the falfe judgment of.thse wicked 
comes not from confcience, but fromiufb, which 
when they are gone (as in .death, or often before) 
I chep they Tpeake. the truth. . , 
I SecoD4yr'h £ ? au ^.Gqdw;llhavegloryfrom 
!rhe creatures that he hath made," sndthcy car 
j but ackno^ledg }t to be ri e e re-fore they wh 
|fi/*ne. JSgjp% thf ( I jiggi) they, t ate 

igoo.dneffe ? be^ufe they- ccL-nt ic not, good to 

fore the Divels Deleaving and. tren&blipg ■■ -comes 
from their conference. 

This fliould teach ustothinke wellofthewayes 

of, -.(5.9(1, although others fpeake ,agaiaft them >for 

it is for fome fecret caufe , andinwaidly they doe 

approve of them in their consciences while they 

I live, and oft witnefle the fame at their deaths. 

2 Be not difepuraged for any '.oppofitioniC? ha* 
tred that thou withall ; what though 
they. hafe thee, yet they have that within them that 
will approve thee : Wee.cannot approve 
to tjheir wils^affedlrons, or luftsjbut whether.they 
will or no^we may approve out fel ves to their con- 
ferences .Iris ther fore a bafenelfe when we labour to 
approve our felves-toany bydoingevili^the heft 
way is .to .approve ouriely^s to their conferences; 
and iakzPavids couvfe 5 t¥ho when MicMllatfkd it 
him for dancing before the Arke, ftyes, if phis he 
vile, lwiU be jet more vile 5 fo Jba/l I he had.m.hemu/, 
of the Fipgjwj So likewise , 3 Art.-thau hated for. 
Religion i Labourjto exceed, inthat^foflwii 

F 3 honouil 




Do#r 6 


Iudas Repentance. 

honour thee in their confcienccs j and it's better to 
approve thy felfc to their confidences, for they in- 
dure 5 than to their lulls, for they are vanilhing, 
and their good opinion of thee (hall vanifh. Hee 
that reproves, (hall finde more favour in the latter 
end,than he that flatters s becaufe he approves him- 
felf e to the confeieflce, this oncly to the lufts. 

Now followes the carriage of the Elders to- 
wards iudas s they excufed themfelves, ( faying. 
What is that to us y Looke thou to it ? ) although they 
were the chiefeft Agents therein. Whence learnc this 

That there is a marvellous aptne(fe in the nature of 
man^ to excufe a finne when hee hath commit- 
ted it. 

The Pharifes here were the men that moved and 
hired ludas to betray Chrift : Iudas was but the 
Inftrument they ufed ^ and they had purpofedto 
have put him to death, although Iudas had never 
betrayed him ; yet they hyJVhat is that to us f Thus 
alfo Adam having done that that was dire&ly con- 
trary to Gods Command, yet excufeth himfelfe. 
Thus did the Kings of Ifrael ; as \^4[ah^ when hee 
had committed an evident finne, he wouldnot ac- 
knowledge it 5 but when the Prophet comes to tell 
him of it, he falls a thrcatning of him. Thus alfo 
did Amaziah. 

Firft , becaufe all finne after it's committed , 
leaves a blot in the minde, vvhkh is compared to a 


I u d a s ^pentance. 


I fludow, which darkens the minde, fo that it cannot j 
j fee : For that that the Apoftlcs {ayes of hatred, 

I I 'Uhn 2. 9. that fuch an one as bates his brother >livtth j 
j in ddrkenejfe ; the lame may bee fayd of all other \ 


Secondly, becaufe a&uall finnes increafethe paf- 
fion which at the firft made us commit it $ now the 
ftronger the paffions are, the more is the judgement 
I corrupted. 

Thirdly, becaufe finne worketh on thofe facul- 
I ties which fhould judge, itweakeneth the judge- 
j ment, and is like ablowontheheadthattaketha- 
( way all fenfe. 

Fourthly, becaufe a&uall finne grievth the holy 
I Ghoft, and makes him depart, aod it is hee onely 
J that convinceth us of finne 1 and therefore how 
I can we fee when hee is gone, that enlightneth us t 
j And when this holy Spirit is gone, then in comes 
the evill fpirit which puts into us falfc reafons, and 
fo we by them excufe our felves. 

The Vfc is, firft therefore to let us take heed of 
declining from God,and falling into any finne, fee. 
ing it's fo difficult a thing to get out of it againe. 
What makes us to recover,but a fight of our finnes? 
Now falling into finne, blmdcth our eyes, where- 
fore it muft needs be very hard to recover. Seeing 
then it's fo hard to recover,take heed of firft falling 
into finne 5 for a man that is a little fallen into finne, 
is like a man ina quicke-fand, ready to finke deeper 
and deeper. Suppofe a man doth pollute Gods 
Sabbaths 5 at the firft there is forrow for it j after- 



I ud a s Repentance* \ 



w ard he beginnes to doe it more and more ; but at, 
laft he doth it with delight. What is faid of unclean- 
nefTe, is true of all linnes; Prov.30.20. Shemfes 
her mouth $ i. e. excufcth : fo that although (he muft 
needs confeffe ic to be a finne, yet in that cafe fliee 
accountcth it none. 

Secondly 3 ifthouattfallenintoany finneiremem- 
ber thy aptnefTe to excufe it,and labour to get out as 
foone as thou canft. 

1 Remember what thy judgment was of that 
(iniie before thou felleftintoit 3 although now thou 
judge it frnall.'Thy judgment is like a glaffe; be 
fore it is crackt^it fhewes true 5 but after it is crackt, 
it reprefenteth things otherwife then they are. 
Thinke with thy felfe therefore how ill once thou 
rhoughteft that finne$and feeing thy owne judge- 
ment isblinded - 3 helpe thy felfe with other holy 
mens judgements concerning that finne. 

2 Labdiu to abftaine from the a&ing of that 
finne 3 and fo wilMight come in againeby a little 
and a little, and then thou wiltfeetheuglinefleof 
it ; for no man fees the uglinelTe of a finne* untill firft 
he comes out of kr 

And how wecdmet'otheir Anfv 
What is that tousyloghthmton. From hence a- 
| gallic lea rne this Do&rine,'. 

7 h At for the mjl part j? the time efeHrextiemity, 
wet have le aft csrhfert from thofe which were 
our companions in evill. 

InJUs \ 

i ti p A * Repen tance. 

ludas here comes to t tie High Priei 
were his companions in the betraying oi Chrift . 
but they give him poore comfort , What h*ve »u to 
dee with thatjeeke thou toit. Miferable comforcei $ to 
a man in his extremity. 

Now theReafonsaittaken, firft, From Gods 
Iuftices it's juft with God, when men joyne againft 
him , to fct them one againft another. Thus he fet 
Abimikck and the men of Sechem one againft an- 
other: God fends an evill fpirit betwecnethemj 
he can make enemies to befreinas, andfreindsto 
be enemies. There are aboundance of fuch exam- 
ples ii^hyftories. 

Secondly, from wans nature,which is apt to loye 
the treafan, and hate the Tray tor : he hath a love to 
the luft, and fo may love the treafon • hechatha 
principle in him to hate the Tray tor. 

Thirdly, from the nature of their loves it's for 
commodity or gaine, orfome by-end orother,and 
therefore when the commodity ceafeth,thatalfo 
ceafeth 5 yea, and often turne$tohatred> as Ammom 
love toTkmar&d. 

This fliould teach us to take heedc how wee 
joyne with men todoeevili : It's better to joyne 
to their confeiences in doing well, for their 
confeiences will continue-, then to theidufts, for 
they will end, and then their loveto you will erxj 
alfq. Hence it's faid in rhePrpverfcyThat he that re- 
f revet h, fyalljind nfmfavMintheepdthavhethat 
fiattereth.Mmy rejoyce in the love of evil company; 
but all that love is but like glaffe fpdeted together; J 

G when |j 






Iudas %epep*M<* 



^^T^oSTIchdeth the fire(as he did to dbimtUckc) 
to melt that , they fall afunder , and all their love 

Now the next thing is, Hee cafts downttht thirty 
peeces officer. And here the Do&rine is this, 

that , that it the greateft comfort ^hen God once 
tnrnes his hand agAintt hs, proves mofl dif- 

Indus here thought thefc thirty peeces of filver 
a great matter, but when once God moved his con- 
fcience, he cafts them away .• So, fuppofe a man 
get favour,honour,riches,or any other thing naugh- 
tily, it will prove but a trouble. 

i From the curfe of Gods although the thing 
in it felfe be good, yet God ever mixethfomecvill 
with it, which maketh it bitter. Stollen bread is 
fweet, but God filleth the mouth with gravell. All 
mifery with Gods favour is moft fweet, as finis im- 
prifonments., and whippings, and lojephs: but on 
the contrary fide, allpleafure, with Gods difplca- 
I fur, is bitter. 

a Bccaufe finne makes the foule ficke, and then 
it's never well, untill it cafts up ; and thus Indas, the 
thirty peeces, burdening his foule* rauft caft them 

up. - 

Many goeonin finneandare never troubled. 

As in our bodies, though there belli humours, 
yet tRey make not a man fick until! they be ftirredj 
fo doth not finnc untill God ftirres it,asherehee 

. did) 

^^ BB ^ M , >gBw ^ MeM ^g^i=«««3sa i ' ' Tn-m i M urn ■ mm — i—CBm* 

I u d a s Repentance. 

did in ltd** $ and then it makes us ficke. 

This fliould therefore move men to take heed 
how they turne faile for their o^ne advantage. 
Suppofe by going from God thou getteft what 
thou wouldeft , yet God can m^ke that comfort to 
prove but a butthen unto the/, ashcdid/tf^his 
thirty fiiver pceces. Be therefore content to lofe all 
before thou lofe God. 

Now followes the event of all, Hee went and 
hanged himfelfe. Whence learne, 

ThatGcds wrath andfinneart exceeding terrible and 
unfnfforuhle, when thej are §nee charged pn the 

This made Udas to hang himfelfe. Doe but a 
little confider mans nature, how loth to deftroy 
himfelfe, how afraid to be killed, and you (hall find 
it to bee fome greate matter that muftcaufe him to 
make an end of himfelfe, and to caft himfelfe into 
that which he feared 5 namely, hell: thus heavie is 
finne when God once chargech it on the confer- 
ence, that it maketh a man doe all this* Indeed 
(innc was as heavie before, but then lay at our 
foot, and we felt it notjbut when Godlayeslt once 
on our fhoulders, and on our Confciences, then 
fliall-wee feele the burthen thereof tobefarrebe- 
yoAd-all torments that can be imagined. See this in J 
Chriftjwhen God did but charge our finnes on him, I 
how intollerable were they i . 

Now for your better underftanding of this point, 

G a I 



D*g c 


Inn as %epentance. 


I will .firft (hew you what this horror f confer- 
ence is 5 which I will doe by explaning thefe five 
quefttions following* 

By what meanes is this horror of conscience 

Two wayes: fometimes by Gods ownefpirit; 
fometimes by Satan. 

Firft, it's done by Gods owne Spirit, when by 
it the mind is enlightned to fee that he is in bondage 
by reafon of finne s Hence it is, that it is called the 

Secondly, and more frequently, by Satan, when ! 
hce, by Gods permilfion, doth vexe and terrific the 
foules of men, and drive them to difpaire $ and this 
is called horror, and the vexing of the foule. 

Now whether this horror of conference bee 
I wrought by Gods owne Spirit, or by Satan,wemay 
I know by thefe foure differences : 

1 If wee find anyfalfliood mingled with this 
trouble of confcicnce, then it comes from the Di-. 
veil 5 for the Holy Ghoft mingles no falfliood, but 
onely enlightens, and fhewes the truth :Jight makes 

3 You may difcerne of it by the affeftion it 
ftriketh in us; for that that the Divell caufeth in 
us', ftriketh a hatred of God 5 but that that Gods 
Spirit worketh in us , caufeth a fcrvile feare. ♦ 

3 You may know k by the extremity of an- 
guifh it caufeth ; Gods Spirit worketh by meeke- 
neffeand confolationj but the Divell worketh by 
extremity of terror and feare. 

4 You 

Iudas Repentance, 


4 You may knowe it by the manner of doing; 
for the Divell doth it disorderly, fuddenly and vio- 
-kntly, without any equality $ but the Spirit pro- 
ceofetkorderly: fiift,itenlightncththeminde^ and 
then it raifcth obje&ons $ andfogoethonby alk- 
tie and a little; but the Divell worketh violently. 
Hence is that that Satan is faid to buffet P*W$ for 
all bufteting betbkeneth violence. Indeed, fome- 
time the Spirit doth unequally, but yet there is a 
great difference betweene Satans working and 

What is to beethought of fuch a condition? 

lanfwer , That fuch a condition being fimply 
in it fclfe confidered , isverymiferable; becauleit 
eftrangeth and draweth the heart away from God, 
yea,and from Chrift,who is the end of Gods works 
and fo therefore muflneeds t>ea moft haynousfin; 
but yet as God ufethit, it is a figne, or one of the 
firft fteps to faith j and a good mearies to fubdue and 
weakentheftubbornneffe of our hearts. 

Jlgfft* How may weekhott whether God in- 
tends this for a punifhment , ofc for a preparation of 

^ Anf. You may know it by the event 5 for when 
God doth It for the falvatiofl of the creature, then 
after it there followes grace ; but if it brings not 
grace after it, if there be onely a plowing and no 
harveft 3 the pricking with a Ncedle,and no thred, 
then it's a fparke of hell fire, and the very fr*h- 
dium of hell. 

What (hall wee then thinke ofthofe that never 
G 3 had 




I u d a s Repentance. 





had this horror and trouble of consciences 

Their eftate for all that may be very good; for 
this vexation is not abfolutely needfull, although 
humiliation is $ wherefore if thou haft1tnot,feekc 
not after it $ for God ufeth many meanes : yet thou 
mayeft take hence occafion the more to try thine 

Whether comes this horror from mellanchol- 
ly, or how (hall wee difcerne it from raellan- 

If thou apprehend finne and the wrath of God, 
then it is horror of conscience 5 for when the fa- 
culty is pitched upon the right objedt,to wit,finne$ 
then it's nomellancholly- 9 but in horror the con- 
ference is pitched upon the right objc&, wc.finne$ 
for that is the proper obje& of the conscience: As 
for melancholly, that is not gricfe,but extended* 
griefe-,as varnifli is not colour, but doth extend 
the colour. Indeed melancholly may bee ioyned 
with it^and draw it forth, but it comes not wholly 
from that, but from fomc other inward principle. 
J As the fatnefle of the foyle may bring forth the 
corne the fooner 3 but yet that is not the caufe there- 
of, but the 1 oote that it hath . 

Againel anfwer, that all difeafes are healed by 
their contraries; If that this were melancholly, 
then might ic be healed by merry company, which 
is the contrary unto it $ but if it be the horror of 
confeience, then muft it onely be healed by the ap- 
prehension of Gods love in lefts Chrift. 

Whether may it befall the childe of God to 


I u d a s TZgpentance. 

be in this cafe after he is inthceftateofgrace,or 

Ianfwer, That this extremity of horror which 
Iudai heretaftedof, never befalls the child of God 
after he is in theeftateof grace 5 and my reafonis 
this, Bccaufe that as perfeft love left, there is no 
feare; fo where there is fome love caftcth out all 
perfect feare. Indeed Gods children are never 
wholly without feare, RmA* yet in their greateft 
feare thdfc is in them the root of comfort remain- 
ing. There are many examples that may bee 
brought to prove the fame, but I know none like 
that of our Saviour Chrift, who although hee was 
itf fuch unfpeakable horror of confciencc, that it 
made him cry out, tMy Goi,my G$d 9 why hdft thm 
ftrfkkt* met? yet this horror was mingled with 
faith , comfort , and the aflurancc of Gods favour* 
So Gods Children may have fuch forrow , and 
be fo drunken with wormewood, that it may make 
them not to know what to doe 5 yet in all this 
griefe the fier of Gods love is not quite extingui- 
shed, but there are fome fparkes thereof remaining 
under thefeaflies. 

Here is a Caveat to be given of tvvo things. 

Firft, Let thofe that are in this difpoficion of 
mindc, take heed of that that Satan in this condi- 
tion may labour to bring us unto 5 for then they 
are in a difeafe 5 and thofe that are in a diftafe, in- 
cline unto fomething : Take heed then of pollu- 
ting the Sabbath and other finnes that hee may in- 
tice thee to, for Stnus and Mgtr differ, the onede- 









Iudas Repentance. 

fires one thing , the other another. 

Secondly , Something muft bee done positively 
for the healing ofourgriefe: when that wee are in 
forrow , wee snuft pitch it upon the proper objc&, 
to wit , finne $ and put away all worldly forrow, 
for that bringeth death 5 but iorrow for finne , that 
bringeth life. 

All thefe things thus being expounded, the point 
is manif eft, 

Thatfime and Gods math being th<trgtd$n the c$*- 
fciMce> are exceeding t err tilt* 

Indeed, when the burthen lyes on the ground, 
wefeele it not, but when it lyes on our (boulders ; 
So, before this horror is charged on the confei- 
! ence wee feele it not , but then it is exceeding ter- 

It is with griefe as it is with joy ; There are three 
things in all joy. 

1 There is a good thing. 

2 There is the conjunction of that good 
thing to us. 

3 Arefle&knowledgetherofc 
So alfo in griefe there are three things. v 

1 There is a bad thing. 

2 Theconjun&ionofthattous. 

3 Therefle&ing ofthcunderftallding 5 w.he^ 
by wee know the hurt that come* to us 
thereby. ; 

When a man feeles, and fees, and kijowes his 


Iudas Repentance. 


.finac, then it is unfupportable, and, the realbn there 
of is , becaufe that then a mans fpirit is wounded, 
and cannot bearc it felfe. 

The Reafofts of this jjoint arethtffethiee:' 
Firft j , becaufe that fmhe and Golds vvrach are in 
themfelves the greateft evill , as righteoufnefie and 
Gods favour are the greateft good : Men may 
thinke that punifhmenttirerfc the greaccli evill, bob 
it is not s forthatisbut'theeffeiaoffinne, iinne is 
the caufe thereof > now weeknowtHitthecaufeis 
alwayes greater than the effedl : Now when God 
(hall open our eyes to fee this finne and .Gods 
wrath, then it will be an infupportablebunhen. 
This is the reafon tfiat at the day of Judgement 
the wicked fliallcry 5 Hills and Mountaines fall 
upon us , to hide us from the prefence of the 
Iudge , becaufe that then God (ball open their 
eyes to fee their finnes 5 which if hce flioulddoe 
now while they are heere on earth 3 would make 
them cry out as much. As it is with comfort, 
fo it is with griefe : If wee know not of it , it 
affdsusnor : As the Army that was about Gebc- 
zai 5 it comfortethnot him j becaufe hee fawit 
not : So for griefe ; alcho 1 gh hell and damnation 
be about us , yet if wee fee it not 3 wee doe not 
regard it. 

The fecohd ReAfoA is taken from Gods manner 
of working on the fpirir of the creature ; hee then 
Ieaverh ! it \ now wt j e are to know \ That the grea- 
teft comfort the Creature hath , is the fruition of 
Gods p'refeiice,and the greateft griefe is his abfence; 

H if 






Iudas Repentance. 

if wee want that , wee are deprived of all comfort^ 
as if the Sunne be abfent , wee arc deprived of all 
light. If there were but a little comfort remaining , 
that would ferve to hold the head above the water$ 
but if all comfort be gone, itchenprefently fink- 
eth. The proper obje<3 of fcare and griefe, is the 
abfence of good, and prefence of evill , and both 
them come by the privation of Gods prefence. 

The third Rcafon is taken from the nature of 
confeience it felfe when it is awakened,becaufe that 
then it is fenfible of the leaft finne ; for every fa- 
culty , as it is larger, fo it is more capable of joy and 
grief c 5 therefore men are faid to be more capable 
of joy and griefe , than the bruit beafls ; and in 
manthefoule is more capable than the body 5 and 
in the foule, confeience of all other parts moft ca- 
pable ; and as the confeience is capable of the 
greateft griefe, foalfoofthe greateft comfort, it 
is capable of the peace of God, which paiTeth all 
underftanding* And furely this horror of confei- 
ence is nothing elfe but a fparke of hell fire, which 
the Heathen had fome inkling of, when they fayd 
they were exagitated with the furies. 

Seeing then that the wrath of God is thus infup- 
portablc,this (hould teach us in all things efpccially 
to labour to keepe a good confeience, and to labour 
to be free from the guilt of finne : if the wrath of 
God be the greateft evill, then fhould the whole 
ftreame of ourindeavours be to take heedc thereof 
by labouring for to keepe a pure confeience : Pro- 
portion your care herein to the good that will 


Iudas Repentance. 

come thereby ; it will bring the unfpeakeable 
comfort ; without this labour to keepe a good 
confciencc , thou wilt never have thy heart perfe&j 
therefore labour for it ^ confider the good it bring- 
eth. Men bufie their lieads here to t he utmoft for 
other things, as for Learning, Credit, Riches, Ho- 
nour ,and all becaufe they thinke that they are wor- 
thy their labour j Let us then but confider the fruit 
that this peace of confcience will bring ; let us but 
gather up our thoughts that are bufiedfo much a- 
bout other things, and but confider this a little; 
which if men would but doe, they would fpend 
more time abo^t it than they doe ; for now thefe 
things are done but by the bye , and have not that 
tithe of the time fpent about them that fliouldbe, 
which wee fpend about other things : But let fuch 
knowj that iris but a folly to goe about that worke 
with a finger, which requires the ftreogth of the 
whole body : When this worke of the building of 
grace doth require the whole ftrength of a man, 
and wee put not our whole ftrength thereto, it is no 
manreileif wee doe not profper therein. Let us ther- 
f ore ferioufly confider our wayes, let us confider 
with what tentations the Divell daily aflailerh us; 
Confider that it were as good gee ground of the ra- 
ging fea , as of raging lufts ; Confider thefe things 
with thy felfe ; I am verily perfwaded, that the 
chiefeft caufe why there is fo much deadnefle in 
thofe that belong unto Chriftys, becaufe they con- 
fider not their wayes. Take time therefore to con- 
fider thy wayes. It is no wonder to fee men com- 
H 2 plaining 




I uo as Repentance. 

I plaining of their wealcneflfc , when as they will not 
labo.H' to -teepe a good conscience • it i% all one as 
if a (laggard (Wild comola-ine of his poverty 5 or 
an idle fcfroilerfhould comptaine of his ignorance. 
Be exhorted therefor to prize the peace of confid- 
ence, fpendthechiefeft ofyour canes for it ; what 
if yoa lofe fome few other things 3 fo you get 
that, they are all nothing in comparifon ofthat 5 but i 
the common fa (Hon now is tofpende butalktlc j 
rifne in fuch things as thefe ar-e g and fo chinke that j 
enough too. 

■ This (lieweth us the miferable condition of thofe 
that 'Ittll tyc in their .fkwies ; it may be thfiy-thi-nke 
the bidden thereof to 8e light J and account itnot$ 
but when the burden of their finnesfliall belayed 
updnthem^ thtyivili hrrde*ittobeinrolerablejnow 
while the burthelv Ives rrrx on their ilioulders they 
; feel£ itn«)tviut Wfren, ( : >o<i thiilonce fay, Let him 
: &eate ; rite b'jrdeh of rimiane^ g \vb(rmli findef hem 
j to beuhfupportable, eVenabletoprefleusdowne 
[to hell ,-as here they did iudas, Thecommonfa- 
(hionof minis not to regard what finne they rvinne 
into for the tffifca ping of fome^a ad ckofle, thinly 
ingthattd'be thegrenter J bitt rhey ftrJl one day, to 
their -coft , finde the contrary •, that thefe ourwafd 
punishments and lofles are nothing incomparifon 
tothe inward; th;tts outward cdld and he^tcisno* 
thing to the inward -/the heate infummc; is nothing 
to the heate ofthefeaver 5 io ihattheleoutw: id 
croflTesarebntas the heate in fummer $. inward 3 like 
the heate of the feavcr.- Bur-it's' a wonderful! chins 


■ * — "" 

Iudas 'Repentance. 


rofeehowmen >. like little children, rejoyce and 
tremble at appearances. Children cry not at things 
to be feared, but at things nor to be feared; as Hob- 
goblins^ and the like, they cry : To doe men moft 
^commonly feare thofc things that are but umbr& do- 
loris^ for outward evills are like the fcabbard with- 
out the fword, which cannot cut $they areoncly in- 
ward evills which are like a deepe pit , out of which 
we cannot be recovered. Sec your hearts therefo/e 
in a right difpofirion of j.idging of finne , that you 
may judge aright thereof as itis in it felfe \ labour 
to apprehend Gods wrath for finne, and beat downc 
chofe lufts that like mifts hinder us from t;he fight 
thereof r I idge of finne as the Scriprure j idgeth of 
it ,for that isthe true gUfre j judge of theTe outward 
things as they are 5 fee how you (hould judge of 
hem in the day of death,and fo judge of them now, 
and by fliall forefeethe plague, and 
prevemdc, ! s 

Seeing then that finne is fo udfupporcable when 
once ic is charged, on the confcience , this ihould 
teach us earnefUy to fue>for pardon for it above all 
other things if wte^meane tohaveic Icisnow be- 
come the Eifhion Qf.the^ wbrUi to pray for the par- 
don of their finne in a fuperficiall mamier •, but fucfc 
(hal never obtaine lt^ut anely thofe that are fervent 
in prayer for it .: for God will beglorified of every 
man, both of the unjjftandjuft. 2..Fbr the wicked,- 
he will be glorified of them at the day ofludge- 
ment, in their definition. This isthe meaning of 
tjpat place.,Rev 1.7.^ Btbol^ he commtth with Qlondts, 

H ? , and 



I u d a s Tfypentance. 


and every eye (hall fee him ,and tiey alfo which pierced 
him : and all kindreds of the earth jhallw aile becaufe tf 
him. But for his owne fervants,thoit .athe callctii 
he firft woundeth; he caufeth them tor to fee their 
finnes, and the pitifull cafe they are inbyrcafon 
of them; and thenhecaufeththemtofcehiminhis 
Attributes of Love, Mercy and Iudgementjand ma- 
ke th them to fuc unto him for pardon 3 as a man con- 
demned and ready to be executed:and thus he is al- 
foglorified by them. 

Seeke therefore for the pardon of your finnes , if 
you did but feele the burthen thereof a while , as to- 
dos did, you would : if you cannot fee your fins, la. 

Some may here fay , how (hall wee doe to get 
pardon? we defire it with all our hearts. 
Vfe a right method. 
i . Labour to be humbled by the Law. 
2 . Labour to be comforted again by the Cofpel. 

i. For the Law that muft humble us. 
i- By the declaraton of the fault. 
2. By the commination of puniftiment. 
Which thou muft apply unto thy felfe. 
i. Thou muft apply uno thy fHfe the corrup- 
tion of thy nature, by reafon of thy finnes. 

2. Thou muft conGder what thou haft deferved 
for chis chy finne : The firft being as the Iury , that 
tels a man he is guilty $ the fecond being as the 
Iudge that pronouncetb thefentencc of death. 

This is the way to b" humbled,and f -o come to 
found rcpentarce.Thusdid Paul with Itelix, A&.24 


Iudas 'Ttyentance. 


25 Me redfoned of temperA#ce/igbteoftf??e(fe and judge- 
ment to come* 

1 . He reafoned of Right eoufnejfe md Temperance 5 
that is, hetould him what righteoufneflfe and tem- 
perance was required of them that fliould be faved. 

2. He added judgement to w**; that is, he threat, 
tied the terrors of the Law, and fo made him to 
tremble. So likewifc let us doe , firft confider what 
ighteoufnefle , temperance, parity and holinefTe is 
required of them that would be faved 3 then in the 
fecond place confider the judgement that is thrcat- 
aed if we doe not per for me thefe things. 

Now that we may the better fee the fault, 

1 Fatten thine eyes upon ibme particulargroffe 
fin,as fuppofe it be of drunkenneflte, uncleannefle, ly- 
ing againfttheconfeiencej fee if thou art guilty of 
fuchfins firft, as the woman of Samaria did by her 
adultery, Ioh.4. So 2>*?^,whcn he had committed 
adultery , firft he faw that ,and then feeing that hee 
came to fee the corruption of his owne nature : for it 
is a loud found that muft firft awaken a man , then 
being once awakened he will heare lefler founds. 

2 After thou haft thus done, then confider the 
corruption of thy nature 5 looke on all the faculties 
of the foule,fee how they are out of fquare 5 theun- 
derftanding is dulled, the confcience,when it fliould 
cry then its ftill; andwhenitfhouldbeftlil, then it 
cryes^the memory ready to forget good things, but 
prone to retaine privie grudges towards our neigh- 
bors] the will will do a thing when as the underftan- 
ding telsit, that it is contrary to Gods will,& there- 



Iud'as Ifypentance* 

fore fliould not be done ; and folikewifcfortheo- 
cher affedionsjall which when wee have done, lee us 
looke on the (traitnelTc of the law, & the crooked- 
nes of our lives , how fliort we come of doing that 
we fliould, & then fee what we have deferved for it. 
2 . This being clone , let us comfort our felves with 
the Promifes of the Gofpel/or grace can never tru- 
ly be wroughr,untill by the-Golpell webdieve,hu- 
miliition cannot doe it:wetiiuft therefore know that 
j God is exceeding merciful more tha we can imaging 
and lay hold upon his love in Chi ift, by atruc faith. 
Every man knowesthat God is mercifull, but we 
are not fie fot to receive his meixy. 

I anfvver jyou know not what mercy is ; It may be 
thoiuhinkeftjif thouhadft more repecance,or more 
humiliation, then thou wert fie for mercy ; but thou j 
art d ceived, for the more thylicart is out of order, 
the fitter thou art for mercy $ for the greater thy fin 
hadi bnvhe more wil his mercy be feene in the for- 
givenes thereof. And thei fore never look what your 
iinncs have been in time paft, but fee what your pur- 
pofe and rcfolution is for the time to come$ and(w ch 
is the hardc ft thing to do)labour to believe in Chrift 
for thevpardon of thy fins,and apply the promifesto 
thy fclt,for a fin is never foundly healed until we ap- 
ply the.promifes.5for unlefle we apply the prom' fes, 
we amnottruely delight in God, and uhtill we doe 
truly delight in God we cannot hare fin, and rhinke 
wcl of Godandgoodneffe. Andcherfore 5 toconcluce 
dl,lct us here be .exhorted to labour for faith above 
al things which daily .will increaie'gracc in : us. 















g Excellently and Amply fet forth in 

three Doctrines drawnefrom 

E P H E $. 3. l6. 

Tbtihte would gram ym, drc. 








* By the late Reverend and learned Preacher, # 

g 10 HN PRESTON, g 

tgt IX in Divinity, Chaplaine in Ordinary to his ff* 

4& Majefty,Mafter of Emtnuell C olledge in 

€& Cambridge, and fometimes Preacher 

^ ofL'mcolnes-inne. 





Printed for Andrew Crooke. 1637. |K 



The Contents of the Saints 
Spirituall Strength. 


Trength in the inwArd nun is to be 
deftred above aII things^ of every 
goodcbrijtan, page 6 6 

A twofold firength : 
cNaturAll:SupernA-$mwd / 
\turAllJrengthin Ibody. $P t6 7 
Supernatur a/1 ftrength proceeds 
i« Fromtheevillfiirit^to w or ke evilly ibid. 

2 • From the faniiifying Sprit* to doe good, p. 68 
SpirituAU (trength confifts in, 

l BeAring wrong patiently, > 

. % Thriving under Afflitfions, >ibid. 
3 Beleeving AgAinft ReAfon, 3 
The defcription of SpirittiAllftrength. p. 69 

Of weAkenejfe^ tm_ hinds : p« 7 

1. Of Grace. 

2. of Rekpfe* ibid. 
ofweAkcneffe, two degrees : 

1 2 t.Sen-\ 

The Contents. 

1. Senfible> in the will and affettions. p. 71 

2. Inthe change of ththeatt. 

1 > General in all parts of the foule. p« 7 2 

2 Particular, in fame parts tveake, though gene- 

rally flrong.^ ibid. 

Reafonsof theDoftrine* I. 

Strength in the inward man fits us for many imploy- 
°' ibid. 

• ! 




It brings mo ff comfort ; for, 

1 /f wdfo.; us doe all things with facility. 

2 It makes the foule healthy . 

3 It brings eheerefulnefe into the heart. 

4 J* £r#*£j plenty of all good to the foule* 

5 It fir engthens aganft temptations* 





Ttrepro&e fuch as care not to get this ftmtualflrengtb. 

P- 75 
Let them confider, 

1 7#* excellency of 'the inward wan fitting for great 

imployments. p. 76 

2 2ty /> ; £iy are made like unto thelmage ofCod.p.jj 

3 By it they are in- £ Honourable t&<Jod\, ? 
abledto dothings\Profitable to ww/JP' 7 

4 // # an tmmorta/l foule they labour for. p. 7P 
Differences between the naturall andfyirituallflrength 



I. rfo 

The Contents. 

h The ftirituallflrength goes further than the naturall. 

p. 80 

1 To fee more. T 

2 To doe more. s o o 

3 To judge better. ? p. 8 1,8 2. 

4 Toincreafeinallparts. j 

II. /* hath another beginning fiods Spirit-, another end y 

Gods glory. p. 83 

III. // £4^ 4/?/W£ /*/;&. p. 8 5 
XA double worke of faith : 

1 T0 ^y 4 /»*# of all his own righteotffnejje* 8 7 

2 ToftirupadefireafterGodinChriH. ibid. 

IV. /* leads aman tothe power of Godlincjfe. p. 9 2 

V. 7f # alwayesjoynd with relutfancy of will* p. 23 


70 f^r; all men to labor for Jtrengthinthe inward 

man. p. P5 

Motives toperfwade hereto, are, 

1 Comfort lyes mofiin the inwardman. ~ p- 9$ 

r 2 ft is pleafing to God. P99 

" 3 It propers the outward fir ength. \ p. 1 o r 

4 It is the being of aman. p. 102 

T0 dirett a man how bee jhwld get his inward man \ 

flrengthened. p. 105 

Meanes toflrengthen the inward man y are y 

1 Abounding in (pirituaE knowledge. p. 107 

2 Diligence in thereof the Meaves. p.i 10. 

........ 7_? Rules 


The Contents. 

Rules to be obfer ved in ufing the Meancs. 

1 To ufc all the meancs, 

2 To fer forme holy duties flrongly, 

3 To be conlUnt tn the ufe of the Meanes, 

4 Not to depend on the meanes without Cod. 
Labouring to get r citified Judgements. 




Signcs of a re&ified Judgement s 
I Conjlancy, 



4 Hardneffe to bee deceived with the things of the 

world, P' 11 ? 

5 Strength in the time of tryall. JMlS 
Removmg excufes and hindrances. p. I i p 

2 Strong affections to good, 

3 Patience under the Crojfe^ 

Hindrances are, 
I. The pending Jlrength upon other things y 

I. Strong lulls and unmodified affefttons , 


5. The getting fpirituaB courage and joy. p. 122 

6. The getting a lively faith. p. 124 

7. The getting of the Spirit. P-I2J 

Doct. II. 

ALL Javing grace, orflrength of grace a man hath, j 
proceeds from thefanilifyingfpirit. p. 1 2 6\ 


The Contents. 

The Spirit (Irengthens the inward man i 

i, By infuftng into thefoule an rjfcftuall operative 

andpowerfull faculty y p. 1 2 8 

2. By enabling thefoule to do more than it could b j 

Nature, ibid 

3 By putting new habits into the foule, t>>i*9 

4. Bj giving efficacy and power to the meanes of 

growth. P**3* 



To teach us, hee that hath not the hot] Ghojl, cannot have 
thisfirengthinthe inward man. V* 1 ! 1 

Stgnes to know whether a man hath the Spirit, or 

1. Fulnejfeofzeale. P^34 

{Doing more than Nature can. p.141 

Holineffe. P* J 43 

3 • 'Examination of the Meanes by which the Spirit 
came into the heart. p . 1 44 

You may know whether the Spirit wasreceivd by 
Breaching of the Word. 

1 By a deep humiliation tbtt went before, p. 1 45 

2 By athorow change in thefoule. p. 146 

4. Putting life into thefoule. P.14P 

9 Tit no true life, 

1. If but the forme of godlineffc, P«ijo 

2. If not in a feeling wanner, p-iji 

3. Ifonelyforatime. ibid 

5. By trjingwhether it bethe Spirit of ^adoption, 153 

6. Man- 


Thfe Contents. 

6 • Manner of working, p . 1 5 4 

. 7. Carriage of Words and A£lions y a mans conver- 

fation y p. 1 56 

To doe evilloffet furpofe, and to be forcdunto evill 

unwillingly, is the maine difference betweene thewie- 

kedand hoi) man. 



To exhort m above aU things to feeke the Sprit. 

Benefits that come by having the Spirit : 

1 kA good frame of grace in the heart* p. 160 

2 An ability to beleeve things he otherwife would 
-not. p. \6\ 

3 The breeding heavenly and fplrituatl effects in the 
Joule. p. 163 

Hoi) affe&ions doe much advantage us y 

1 . Becaufe we we the better ?nen. p. 1 6% 

1. Becaufe they arethe meanesof good. p. 166 

3. Becaufe they enlarge the foule. ibid. 

4 . Becaufe they cleanfe and change the heart. 


i-r^He Sprit is a fee gift 

How fiid to bee a free gift in five particulars. 

p. 169 



Meant s to get the Spirit. P * * 7 ° 

I. Knowledge of him. p 

Simon Magus, mdfimemen y now commit the 

Jamefinmm three farticttUrs. v I72 

II. Fmh. y* i/z 

*&&*&*»&*. wl 

V. mytbionthcMmes. p,X7<J 

unmmzm % m nmuuu* 





- u 





Ephbs, S . 16. 

that he would grant you According to the riches of his 
gltry ,te btfirengthened with might by his Spirit 
in the inner m**» 

H b $ e words arc pare and the 
fumme of that Divide Prayer 
that PaulfaQdi; f>r the- EpAefi. 
ans : fhe principal! fhingihafthe 
Apoftle prayes fofc , is this , Thai 
they mjtfbe ftreng ■' W h the Spi- 
rit in the Imvafd mm: a n^ tfmsfaee 
fcts do\ync hi fuch a WfirfWri^ , that hee anfwgfcth 
all doubfs Tfhat might hinder the Epbefiaasltom 
obtaining oft his grace. 

K 2 Fbr 

■ " Wi- — — - - - - - -- .- 

66 The Saints Spiritualljlrengtb. 




Forfirft, they might demand this of Paul, you 
pray , T^tf we might bejlrobg in the Inward man , but 
how fhall we? or what meanes fhall we ufetoger 
this ftrength? the Apoftle anfwers to this , andtels 
them , the meanes to be ftrong intheirrwardman 
is, ro get thTe Spirit , that youmay be (lengthened 
by the Spirit -in the inward man. 
* Secondly) theytnight demand, I, but how (hall 
we doe to get the Spirit i the Apoftle anfwers to 
this, you muft pray for him > for your felves , as I 
df e foworu ; Fpr i I prajtfhju he wf uUgrant you 
r he v Spfdt , T that }& ria^feftre^tftcflM iA life ih- 
ward man. ;»H 1 

Thirdly; they might demand, but what fliould 
moove God to~ gJveTTS+ns-Sptrit^-and-toheareuiiu 
prayers ? to thi§ rh$ Apoftle anfwers , that the 
motive-caufe is , tne 'riches of his glory , that hee 
would grant you; according to ihzrtc/xs of his glory, 
«fc£ you. may be ^ftrsngcheaed by the Spirit in the. 
inward man. 

Fourthly 3 they might demand , I but what fhall 
-wete the better by this ftrcngth if wegetit? to 
this the 'Apoftle anfty^rs in the verfes following, 
then/faith he? Tm; fi*tt be ditto epmprthindmth all. 
the Saints , Mat is the length, and the beightjthe depth] 
and the breadth of the riches of the love of Cod to 
wards you inchrift , Now in that the Apoftle above 
ail other good chings that -he. withes unto them , 
i prayes for this , "That they may he (Irengthened by 4 he 
Sfmtirithe Inward man, I gather this poinf. 

That which is to bedefiredofevery Chriftian, 



*The Saints Spiritual! Strength. 6y 

and to befoughJ^raboyeaU4fei§gs, yrthfe, tokhji. 
he may be firengmned in the inward man. I gather it^ 
thus. Pwi was now to pray for forrie goo<fr 
f o the Mphejians , an#coniidermg what: might bee 
moft profitable for them, he makes choice oPfhis 
above all other good things, making itthefumme, 
and fubftance of his prayer , that they way be Breng- 
thened by the Sprit in the inward man : I (hall no! 
need to proved by any other place of Scripture, 
becaufe this in hand fufBciemly proves the point, 
as being the maine fcope and intent of the Spirit 
in this place , to (hew the neceffity of this doctrine 
of ftrengthening the inward man. But for the more 
fuller explaining of this point, we will firft fhew 
you what this ftrength is , and then wee Will came 

There is therefore a twofold ftrength : Firft, 
there is anaturall ftrength : Secondly, there isa 
fupernaturall ftrength. Firft, I fay there is a natu- 
rail ftrength , and this is when a man is naturally 
ftrong either in the parts of his body , or in the 
gifts of his mind : as for example, a ftrong memo- 
ry, in a man, that is a naturall ftrength 5 and fo other 
qualities of the mind : fo likewife when a man is 
ftrong in the parts of his body , as in his armesor 
leggs or neck , thefe are naturall ftrengths , but 
this isnottheftrength,thar lYheije meant. Second- 
ly, thereis a fupernatural I ftrength, and this is two- 
fold, the firft is afupernaturaU ftrength, which is 
received from the evill fpirit, that is, when Satan 
(hail joyne with the fpiric of a man to doeevilli, 

K 3 then 

What this 
ftrength is, 

6% The Saints Spiritual! Jlrength. 

Particulars of 

The firft parti- 

Beare wrong 

The (econd 
) particular, 
jpariicula . 
' Thrwe under 


theft hee adds a fupernaturaU ftrength , and Co 
makes him to doe more, or fuflfer more than other- 
wife by nature he is able to doe : with this fpi- % 
rit are all the enemies of the Church ftrengthfred 
withall. Faul himfelfe before he was converted 
was thus fttengtbned : and fo was hee that killed 
the French King , hee had more than a naturall 
ftrength to undergoe all thofe torments , and not 
to fhrkike at them : but this is not the ftrength 
here meant jbut there is(2 .) a fupernaturaU ftrerigth, 
and this is that ftrength that comes from the fan- 
&i£ying fpirit whereby a Chriftian is able to doe 
more than naturally he could doe , and tfiisisthi 
ftrength , that is here meant in this place , and with 
this ftrength all the Saints are ftrengthned withall. 
This was the ftrength that Eliah , Stephen ; nhn 
Baptift , and the Apoftles had : this made them 
fpeakc bouldly in the name of Chrift. 

But you (hall the better underftand what this 
ftrength is, if youdoebutconfidertheparticulars 
of it which arethefc : the firft particular in which 
this fpirituall ftrength isfecneisthis, if a man can 
beare any wrong patiently without feeking revenge a- 
ny way , it is a figne that they are fpiritually ftrong: 
the fecond particular , wherein this fpirituall 
ftrength is feene, is this, if a wan can thrive under 
many afflitlions lejoycing underthem, he hath this 
ftrength : as in the ^Mls 5. 41. it is faid of the 
Apoftles, that they departed from the Councell> 
rejoycing that they were thought worthy to fuf- 
fer rebuke for the name ofChrift : hee that can 


The Saints Spiritual} ftrength. 6 9 

beare fome troubles hath fome ftrength, biiffo 
beare greate troubles is required great ftrengih, 
that is , to ftaad faft to Chrift, to profefle his name 
there (as the holy Ghoft faich in ReveUtion 2. 
*>&/• *$* ) where Satan hath his throne, muft needs 
be a greate fupernaturall worke of the fpirk : the 
third particular wherein this fpiritnall ftrength 
is feene , is this , // * mm un believe, though bee 
lhath all reafon and ftrength of reafon againft him, 
or if a man can doe all things of knowledge , this 
is to be ftrong in the inward man. B#to goe flftr- 
ther , that you may the beEter know what this 
ftrength is , I will give you a defcription of it, 
that is , I will defcribe what the ftrength of the 
inward man is morefully. Firft , I fay it isagene- 
rall good difpofition or right habit, temperature, 
or frame of the rainde , whereby it is able to 
pleafe God in all things. I fay it is a generall 
good difpofition or right habite , becaufe, if it bee 
onciyin fome particulars, and that at fome time 
onely , it is not ftrength : as for example , to 
have a paflion to good,and not to continue, argueth 
not ftrength in the inward man : or to have the 
undemanding ftrong, and yet to have the will and 
affedions weake to good , is not to be ftrong in 
the inward man$ but they muft be all ftrong : as 
for example, a man or a woman is not faid to bee 
perfe&ly beautifull , except they be beautiful! in 
all parts, for beauty is required in all parts 5 fo like- 
wife a man is not throughly ftrong, butimperfe- 
&ly 3 except hee bee ftroi^ inall parts i ftrong in 


The thirdpar- 
To belccve. 

Defcription of 



The Saints Spirituall ftrengtk 

i Cor.j.J. 

the ilnderfta'nding , ftrong in the will , ftrong in the 
affe&ions , fc &c. Secondly, I call ic a temperature 
or right frme of the mind, becaufe it fets the foule J 
in order, that is, it fets a new habit on the facul- 1 
| ties, and fixes thefouleonfitobje<S$forthefeha 
bits : the foule was before like a diforderedclocke 
that went atrandome, every thing .was out of its 
place, but when the ftrength of the inward man 
comes into the foule., it frames it anew , and puts 
it into a right temper againe. Thirdly,, I fay, 
whereby a man is able to pleafe God in all things , 
becaufe it fets a gotod hew upon all ■ oift aftipns :' 
for as Varnifh makes all Colours frefli : fo doth 
the Inward man , it fets adeepedyeuponallpur 
adiions j a glaffe upon them , and makes them beau- 
, tifull : nothing without it will holdtryatl : every 
1 thing that hath the tin&ure of the inward .man up* 1 
on it, will hold good : this fets thfftampe of ho-i 
lineffc upon them : . and therefore they are accepta- 
ble to God. 

Now that you may know the better what this 
ftrength is , you muft-.firft labour to know what 
weakneffe is : by weakneffe I doe not meane vyeak- 
neffe before a man be converted x for that cannot 
properly be called weakneffe , but wickedneffe :and 
therefore know that this weakneffe , which I fpeake 
of, here which is proper unto Christians 3i is oft wo | 
forts • The firft is weakneffe of grace ,: as Jn the 
1 Cor. $*i. I fteake unto you as unto babes in thrift , 
that is, as to thofe that are weake in knowledge, 
babes. The .fecond kind of weakneffe is this, 


. The y Saint? SpirituaUjlrength. 71 

when one that hath been ftrong is new fallen ficke, 
and weake inro a confumptipn of grace that hee 
cannot ufegr-ace, and his ftrength , fo as formerly 
hee could : aow they who are wcake in the firft 
fort of weakneffe , grow ftrong $ but they who are 
•weake in the fecond fort, grow weaker and wea- 
ker : therefore if there be any here that are fuch, 
that hath, once truely lov'd God and his King- 
dome , but now is falne into the love of the world., 
that once was lively and quicke to good , but is 
now backward, apd cold , my Couniell to them 
(hall bee r the fame which Chcift gives unto the 
Church ofEfheftUy RtvtUti$n> %*v. 5. to remem- 
ber and repent, and to doe their firft workes 3 left 
their Candle-fticke bee taken from them j let them j 
remember what they weie in thnes paft y and what j 
they are now , and then let them humble them- 
feives and turne againe into the right way, and bee 
aftiamed of themfelves 3 that they runnefofarre a- 
way from Chrift j and that in time , left their Can- 
dle-ftickebe takenaway from them , left thefe op- 
portunities to good 5 andthe offer of grace be taken 
from them. 

Againe as there arc kinds of weakneffe, fo there 
are degrees of weakneffe. As touching that kind 
of weakneffe that followes upon atelapfe, (to I 
fpeake of this firftj there are two degrees of this, f 
Firft, fenfible: Secondly, unfenfible. Firft, I fay, 
fenfible, and that is when the underftanding is 
good , but the will and affe&ions are defperately 
wicked: the underftanding , I fay , is good in £$ 

L gard 


1 11 • .,„.,-■■■ , ■ ■ 

yz TbeSamttSpiritiiallJlmigtb. 

i ■ ■ 

gard of the good "k kno^es, whereby t hewer. ke- 
nefle that is in out wilfe attd affections becomes 
fenfible unto is* Secondly 5 there is a weakcrwffe, 
unfcnfible , and that is ft ch as cannot be fitted and 
this is when men change their opinions of finne, 
when they have thought othervvife of it than now. 
cheydoe : asior example $ btfote^they thodghrc- 
v'ery -firine st 'great : • finne ', : byji now iiidc or ndnrat 
all : Now as touching that wcakneCe , wHicbfol- 
lowes upon the new birth, there aretwojdegneefc 
likewife of this * the firft is geqprall b \h$itecm& 
pariieiHa!rf 5 V6c?feff is a gencrall U>e*rkndfe 5 fand 
chatiTwheh t&eTi*dgcn\cnt , wiI^\mc(IfftaiansdB 
all weaken When a matvisweake in ail the whole! 
parts of the fouk :' The fecond degree, is&pani- 
cuhr weakenffc," arid that is whena man is general- 
ly ftrong, and y&^aie in fomeparts • as ior ex- 
ample , a (hip- may be ftrongly built or 'generally 
ftrong, andyethavirlg a leakcinit cannot bee faid 
to beftro'ng in alt-pato \ becaufe it. hattuhat leake; 
ttiat is a : weakneffe in one part oiiix rfbtiiefoule 
may bee generally ftrong , and yet wcake in fome 
particular : therefore a man muft take heed of. all 
particular weaknefles. Now by way of oppofiti- 
I on unt6 tbefe weaknefTes you may conceive of 
inward ffr^tfgth* But to come unto. the reafons 
wherefore we ftiould ftrengthen the Inward man; 
and they are thefe. 
Reaf. i. The firftRcafon wherefore you fhould be ftrong 
in the Inward man is this, becaufe it will fit you 
for many imployrnents , it will make us goe 
I through 

The Saints SprituaUJirength. 


through much worke with great eafe,. : ioper 
forme the weightieft dirties of Religion in . fixh 
mariner as otherwife wee could never be able to 
doe , aod this ftiould perfwade men the rather, 
becaufe! Go d rewards linen according to their 
vvorkes : it i? not riches , beautie y , honour , or 
dignitie , that prevail e with God in giving the 
reward, but according to our workcs fbfliallhis* And this.reaibn fliall make men to 
h'ifte to getinco Chrift:, becaiife the longer they 
are* in Chrift , cherftroibger they are iatte Inward 

'■ The fecond reafon. wherefore you fliould defire 
to ib/ftpng^ctteliiiward man is this ^ becaufe it 
bwfagsS "mofc' comfort abd- cheierdMlneffe ifuo the 
foule; {t) .Becaufe it mikes us doe all that we doe 
wittr fatilicie andieafiflefle, fo thattfoat!which we 
dOQ is^dfidunjta «&$ as £br example, a man that is 
we-ake in lud^minz /and breaketo ttodsrfl*anding : 3 
bby high: point of refigio^ris weariteffe untx>lhim 3 
becaufe hee wants i capacitie to. conceive : now 
thai: which is not rightly conceived or underftood, 
,m& haye Ikddbr no tomimt ^.ddlightioic^ but 
it- is irkfefomiie&^rfd weariaeflfe umb our nature: 
whereas the feme things unto a man that is of 
a largerrcaparekieare eafieunto hira r and hee dt~ 
lights inithem.Oi) The aiEoreil:rjengtii,a;fiianhaith 
m tW InwaEil n&n , «tfoe Acrft bqf&h he hatfoki his 
ToiiieVfotf a*s it is intthe fo©djr, thempreaaturall 
ftrength , the more health [| £o in ;thc foule , the 
more fhengthinthc ihwardman , the morehcalth- 

L i full' 

Re if. 2. 




74. The Saints Spiritual! ftrength. 

full in g^ce. (j)Ic brings the more checrefulnefle 
into the heart, bccaufcit brings Chrift and God 
thither , who is the God of all comfort and con- 
fohtion, as the Apoftle calls him there. For that, 
mart needs bcr the beft thing in the world to bee \ 
ftrong in the inward man 5 and the joj&fullcft heart, ' 
rhat hath his inhabiting with God, and Chiift. 
(4)Becaufe it brings fufficiency and plentie of all 
good intothe foule, and wee fay, that if a man hath 
a good outward -eftate, he is like to hold out if a 
famine fhoulid come*; fo it is with a Chriftian ifhee 
bee ftrong in the inward man , though a famine 
(hould come, bee is likely to holdout and keepe 
that which hee hath: but on the contrary, when a 
man is poore in the inward man \ ( as it is with a bo- 
dy that is weake)^every thing that it hath is ready 
to be taken away. But as a bowle that hath a by as, 
the ftrength of the armetak^saway the byas, fo 
ftrength in the Inward man takes away the byas 
of fhame and reproch , which otherwife would 
draw us to defpaire , and makes us to goe on flout, 
ly and to beare affii&ions ftrongly 5 babes you 
tnow cannot bearc that which a ftrong man can, 
neither are they able to hold out in any thingas a 
ftrong man is able. Therefore that you may hold 
out , labour to be ftrong in thelnward man , (5)Be- 
caufe it ftrengthens a man againfUemptations , and 
therefore the Apoftle faith , Bee fiedfafl *nd:un- 
moverfie, for it makes us to.ftand faft in Chrift, 
fo that nothing (hall breakc us off from: Chrift $ 

oeither temptation , nor affli&ion 

nor repioch 

The Saints Spiritual} 'Strength* 75 

Contrary ,what is the reafon that temptations preffe 
men fo fore as they doe , but becaufe they arc not 
carefull to grow more ftrong in the inward man. 

This fhewes how they are to bee blamed, that 
feeke this ftrength lead of all , or not at all ; for 
lee us looke upon-men , and we (hall fee how bufie 
they are , to get the riches, and honour , and plea- 
sure of the body 5 but few or none regarding this 
ftrength which is the riches, and honour, andjlea- 
fure of the foule : for the health , beauty , and 
ftrength of the outward man , all take great care, 
fpend much time about them , much labour in 
them, to adde any thing untothem 5 but for. the 
beautie of the Inward man, they carcnot for that, 
they refpeft not that : All their care is, for their 
backes and bellies , ftill regarding the things that 
may raife their outward eftate, but never minding 
the ftrengthning of the inward man 5 which will 
appeare moreplainelybythis. Askc bnt fucb men 
why they doe not pray , or heare, or receive the 
Sacrament ofrncr than they doe : to this you (hall 
heare themranfwer , that they cannot for bufinefTes; 
they have great imployments in the world, and 
they muft notnegleft them, to doefuchandfuch 
things 5 as if the inward man were neither worth 
the gcting or having. And yet thefe men will be 
as good men as the beft. 

Againe, fee it inyour felves ■: This day is appoin- 
ted for the ftrengthning of the inward man , but 
how doe you negle# it, how often were you in 
prayer, and holy meditation before, or how often 

L 3 fince 



^T The Saints Spirituall flrength. 

iin.ce have you ferioufly confidercd ori the th.ngs 
chat you have heard, or how have you caft afide 
your occafions of bufineflfe in your callings , ov 
whether be they not no wTremJn your memories: 
nay , doe not your hearts run after them, even now 
when I am perfwadng you to_the contrary 5 if they 
be.whatfoever you fay of your felvcs,you have not 
the care you ought to have , to grow ftrong in the 
Inward man. And yet you may fee, thatyou 
| have good reafon to ftrengthen theinward Ifaiftj 

Firft,you old men, confideryou&nd bethinke 
with your fclves, how foone'your inward man iftay 
be thrownc out of doores. Therefore you have! caufe to strengthen it, and grO\t ftrong in it. 

Secondly , you young' men, as for you", you 
I have need to ftrengchen the inward man, becaufe 
as there is a time of fpringing and growing ftrong 
for you in the inward man , fothere is a time of 
not fpiinging, that is, when you will havemUe&to 
doe to keepe that which you have , without in- 
-ereafing of it; therefore while the time is > take 
heed of negledting the time k It is no rule to be f ok 
lowed, That God calls at 'allrimes, for thou know'ft 
not whether he wil call thee, andtheifdre doe th6u 
labour rogrovv ftrong in theinward man,and toper- 
fwade y outhe more corfffder thefe particulars. 

i .Confider the excellecy of the inwdrd mm, that 
it wil fit you for great imployiife>ts$asfof example, 
it witlmalleyonto feeGodm hisholinefle, SMto 
converfe w Crl God > and co have fucha holy fkmilia*' 
rity with Him , as will joy the foule : this will bring 

y° u l 

The Saints Spriimli strength. J 7 

you fo acquainted -with God, that you wiJ be eflec- 
pied of htm as one of his familiars : therefore this 
fliould perfwade you to ftrettgdxn the inwa v d man. 

Secondly confider, that youaretobe made like' 
unto the ImageofGod, Lfyouvvillbefaved ; but 
this cannot be, except youftrengthenthelnward 
man , and thetfore the Apoftle faith, l Ptt.i, As he 
that hath called yon is holy , fo bijou holy in all man- 
ner ef^omttrfation : that is, feeing you are called 
;unto fuch a high place, astobethefonnesofGod 
by grace, what abafe thing isitforyoutoftoupe 
" jto bafe things? what abafe thing were it that an 

agle Qiould ftoope at flies? And although it is tin- 
feemely in that creature , yet mendoe thelike , and 
are not dhamed : men will ftoupc to the "world, 
and will bee any mans vafTall , and bee any thing 
what anywouldhavethemtobe, if it may but in- 
large their, outward eftate. But beloved there is a 
greatlofleandhafeneflfeinit: for what is Gold, or 
honour ,or pleafure, to Chrift, grace, and holmeffec' 
In everything whereiiKhereislofTe, it grieve sand 
.paines us : we grieve, when we fee Wheate given 
unto Hogs, which would bee mans rneate: wee 
grieve when wee fet up a i aire building, on which 
wee have beftowed much coft and labour , and 
then to have llm , and chtm to dwell therein , 
and f not our felves : And if wee bee fubje<5i to 
grieve for thefe things , then how much more 
have wee caufe to grieve > when wee fee men give 
themfelves unto their lufts , that is, they give their 
foules to bee a harbour for their lufts , which 

' ought 

7 8 The Saints Spiritual I (Irength. I 

ought to bee a Temple for the holy Ghoft. 

Thirdly, confidcr that it is the inward man that 
enables a man to doe thofe things that are honou- 
rable unto God and, profitable unto men 5 no man 
can truely honour God, that doth ic not by the 
flrength of the inward man; neither can any man 
tuely bee faid to profit another, except what hec 
does < flowes from the inward man uatd him , 
therefore the Apoftlc faith, Col. 3. 2. Set jour sffe- 
Bions on things above , and not on things below : but 
Satan comes and robs us of all the good that o- 
therwayes wee might doe : andfirftheerobsusof 
our felvcs, by fteaiing from us theftrengthofthc 
inward man : and then fecondly,he robs our parents 
of us, by making usthcobje&s of their griefe: and 
thirdly , he robs the Church, and Commonwealth 
of us , making us unprofitable instruments : and 
beloved, if you looke into the world , youfhall 
find it true ; as for example , looke unto young men, 
they are bufied in eating and drinking , and rifing 
up to play, but never regard at alltheftrengthning 
of the inward man $ whereby they may become 
profitable unto all. When the foule isuntofome 
but as fait is unto meate , onely to keepe it from 
Putrifa&ion : and the body , that is put into the 
fouies place: but what is the reafon we put it thus, 
doth not thisprovetha&true, which Salomon faith, 
I have feene fervants ride , and Matters goeafoote. 
When you imploy your felves and fpend your 
time and paines in getting of outward dignity , in 
the outward man, and little regard the 



The Saints ■ Spirituall fhength. 


beautifying of the inward man, you preferre 
drofle before Gold, Copper before Silver : you 
fet the body in the fouies place, you fet. the fer- 
vant on horfebacke , but the Mafter muft goe on 
foote^ in a word, you doc not things like or befee- 
ming Chriftians, and on the contrary you doe 
things like your feives,when you preferre the inward 
man firft. 

Fourthly, confider that itisanimmortall foule: 
why doe you Ubmr fir the meat that pcrifletb, inchq 
ufc of ic 5 that is, why doe you dote upon the our- 
ward man that periiheth in the getting, which pe- 
riflieth in the ufing, that will ftand youinnoftcad 
if you kecpe it < and why doc you not rather la- 
bour for the meate that periflieth not i why doe 
you not labour to gee the ftrength of the inward 
man which is of an immortall fubftance that will 
never fade nor periffi in the ufe: you have built a 
Temple here, which is in ic felfe a good worke, 
but I fay, except you build alfo in your fouies the 
Tcmpk of the inward man, all your tebour, all 
your paines and all your coft is but loft labour : 
ic will perifh and ftand' you in no ftead when you 
(hall need it. And this fs one maine drift of the 
Scripture to (hew you the vanity of earthly things, 
that you (hould not fet your affedions upon them, 
becaufe they perifh in the ufe, and that you (hould 
not lay out money fir thdt whhkprofitttbmt, as the 
Prophet fpeakes. Confider therefore that iris a 
fpirit, and againe borne and intufed into this body 
to beare rule there, and the body to bee butafcr- 

M vant 

loh. 6. %j, 


I 1 I I I ,. ■ I IBM 

; The Saints Spirituatt ftrength, 


vant to the inward man. But that you bee not de- 
ceived, there is a naturall ftrengthwhereby fome 
men will goe very farre, and there is a morall 
ftrength, and yet take heed you reft not in that: not 
that I fpeake againft naturall ftrength, becaufc it 
comesfrom God and is good. For I fay, wee 
doc not take away thefe aflfe&ions, hue wee alter I 
and change them , arid therefore I beTeechtyou: 
lookethat you doe not content your felves with 
! them, but labour to ftrerigthen the Inward man. 
And here a queftion arifeth, feeing that there isa 
naturall and fpirituali ftrength , how (hall a man 
come to know whether the ftrength which, liee 
hath, bee a naturall, .morall, or fpirituali ftrength 3 
yet as I faid 3 weedoe not deftroy naturall ftrength, 
but weeufc it, as men doe wild Horfcs and beads, 
they tame. them, to. make thetnfitfor fovice; fo 
wee fhouldufe thefe as meanes to carry us unto 
their right ends, Wee will therefore come to fhew 
the differences betwixt the naturall and fpirituali 
ftrength./ - L 

The firft difference is this, The fpirituali ftrength 
goes further then the naturall ftrength. Looks 
what the naturall man with the naturall ftrength 
can doe, the fpirituali man can doe more, heecan 
goe further both in degree and meafure: and the 
reafon is, becaufe grace elevates nature, itbrings it 
unto a higher pitch $ grace is unto the foule as a 
profpe&ive glaffe is unto the body, it brings that 
which is afarre off, to bee as it were nigh at hand, 
it turnes a man to fee things in a more-excellent 

manner ; 

Ihe Saints Spiritnall ftrength. 


manner: for as water thac is elevated by fire, fo 
is he that hath this ftrengch s that is, hee is abler to 
doe more then a natural! ftrength can doe : this 
was that which made a difference betweene S amp- 
fin and. other men, hehad a naturall ftrength, and 
hee had another ftrength to doe more than another 
man could doe: and that this ftrength doth goe 
further then a naturall ftrength, we will proove by 
thefe particulars. Firft, the fpirituali ftrength n 
ables you to fee more, and to prize grace more $ 
the naturall ftrength fhewes you ibmerhing in 
your journey, but it fhewes you not unto rhe end 
of your journey 5 whereas the fight that the in- 
ward man brings unto the foule, addes unto it, 
leremy 31. 34. Then (hall yeeknowmee; that is ': 
they knew mee'before 5 but now they (hall know 
mee in another manner then before : grace pre- 
fents things unto the foule in another hue. Se- 
condly , in performances : all naturall ftrength 
leads a man but umo a forme of godlinefTe, but this 
ftrength gives a man power and ability to doe 
good. Labour, therefore, .labour for this ftrength 
that your hearts may bee in fuch a frame of godli- 
nefle, that you may doe Gods will in earth as the 
Angels doe it in Heaven, which the carnall man 
will never doe : hee that hath not this ftrength, he 
will never labour to pleafe God after that man- 
ner, becaufc hee cares not for grace if hee can but 
efcape hell, but the fpirituali man will not bee con- 
tented to have the pardon of finne, except he may 
have grace and holinefle too. Thirdly, it inables 

M a him 

Ier. 31*34. 


i Pec, 

4 4* 


J be Saints Spiritualljlrength. 

him to goe further in Iudgeraent, the naturall man 
he? cares nor, if hee can get but jiftfo much holi- 
nefiTe as will bring him to heaven 3 but the fpiritu- 
all man will not bee contented with anyanfwer: 
but iris with the fpirituall man as it is with the 
Sunne; the cleereft Sunne-fhine fhovyes the moft 
motes 5 the cleereft glafle the bed 5 and be.ft water 
is next the fountaine 5 even fo when the fpirituall 
man is ftrong in the inward man, it fees the more 
motes and brackes in the fpirituall ftrength, and 
labours for more ftrength againft weaknefTes,which 
a naturall man cannot conceive of, as 1 Peter ^^ 
They thinke it ftrange that you runne not with 
them into the fame exceffc of riot ; they know 
not the reafon, or they cannot conceive what 
iliould keepe you from loving fuch and fuch vices 
which they love: like blind men, they hearc the 
pipe, but they fee not the perfons that dance, fo 
they heare the pipe, but they fee not the rule by 
which the fpirituall, man goes^ as a country- man 
that comes and fees a man drawing the Geome- 
tricians line, hee marvels what he meanes to fpend 
his time about fuch a thing , when as hee that 
drawes it knowes that it is of great ufe: Eourrh- 
ly , in degree, that is, in the generality of the 
growth, when you grow in every part proporti- 
onably: a naturall man may grow in fome parts, 
but not in all parts 5 as for example, hee may have 
a large capacity of knowledge in divine Truths, yet 
hee hath but weake affections to God: or it may 
bee his affections arc ftrong, but his Iudgement is 



The Saints Spirituall ftrength. 


wcake : or it may. bee heisftronginboth,rhat is, 
hee knowes thegood, andafterhis manner of lo- 
ving, bee loves the good : but ycc there is fuch 
weakenefte in the will 3 that hce will not yeeld any 
true obedience unto. Goo: but it is not thus in the 
fpirituall ftrength, that is, in thegrovvth of the in- 
ward man, for that leads him unto all growth in all 
parts ; now in the naturall growth, wee fay, it is 
not a proper augmentation , except there bee a 
growth in all parts : as for example, if a man 
(hould grovtf in one member, and not in another, 
as in the arme, not in thclegge, wee would not fay 
that it were a growth, butadifeafe, and that many 
humours of the body were met together in his arme, 
and that ic were rather a figne that it fhould bee cut 
off from the body, then a helpe unto the reft of 
the body-, even fo the growth in any part of the 
foule, if it bee not univerfall, rather hurts then 
helpes, that is,it rather fliowes a difeafe in thcfoule 3 
then the health of the foule: but the true fpirituall 
ftrength, that growes in all parts: fo much for the 
firft difference. 

The feeond difference is in the beginning and 
ending of that ftrength : it hath another ^ilpha 
and omega i for the ftrength of the fpirituall man 
is wrought by the Spirit and Word of G o d • as 
thus, the principles of Religion being taught him 
out of G o d s Word, hence there is a fpirituall 
ftrength conveyed into^the foule, forIfay\> no man 
can receive the fpirit of this fpirituall ftrength, but 
by the Gofpcll, therefore confider what the good- 
i M 3 nefle 

2. Diffe- 

JJ^aints Spiritual! Jtrengtb. 

ncffc is that you have, and how you came by ic , 
whether ic came by the Gofpell or no, if it did 
you (hall know it by thefe particulars. Firft, ex- 
amine whether ever you were humbled : that is, 
examine whether by the Preaching of the Law, 
you have had fuch a fight of finne, that hath bro- 
ken your hearts •, if thus in the firft place you came 
by it, it is a figne that it is the true ftrength, for 
this is the firft worke of the Spirit, when it comes 
to change the heart of a Chriftian, ^ndto make 
him a New Creature ; Firft, throughly to humble 
him 5 Secondly, examine whether there hath fol- 
lowed a comfortable affurance of G o ds love in 
C h r i st, which hath not only wrought Toy and 
comfort againft the former feare, but alfo a lon- 
ging defire after Chrift, and holinefle, thereforeif 
the holinefle that is in you beethroughly wrought, 
it doth proceed from the Spirit, for this orderly 
proceeding of the Spirit doth make it manifeft, 
but as for the naturall ftrength, it hath not fuch a 
beginning, it is not wholly wrought by the Word, 
it may be hee hath beene a little humbled and com- 
forted by the Word, but it is not throughly and 
foundly wrought by the fame Word ': but is a 
mecre habituall ftrength of nature picktoutof ob- 
fervations and examples. Againe as the fpirituall 
ftrength hath a different beginning?, fo it hath a 
different end: the end of themareasfarre (if not 
further) differing ^s their beginnings : for as the 
holinefle that is in a Holy Man, arifeth from a 
higher Well-head, fo it leads a man to a tnore no- 

The Saints Spiritkall ftrength. 


bier end then the naturall ftrength : for the end of 
the- fpirkuall mans ftrength is Gods glory, that hee 
' may yeeld better obedience unto God, that hee 
may keepe truth with him and keepe in with him, 
that hee may have more familiarity with him and 
more confidence and boldneffe in Prayer ; in a 
wofd^.that hee may bee fit for every good worke : 
But the end of the -natural! ftrength, is his owne 
ends, his owne profic and pleafure, and his owne 
good 3 for as the rife of any thing is higher, fothe 
sad is higher, as for example: water is lift upon 
the top of fome Mountaine* or high place b£caufe 
it may goe further, then if it were not : fo when a 
man is ftrong in the inward man, he is fet up higher 
for another end, and that istopleafe God, and 
not himfelfe, and thus much for the^fecond diffe- 

The third difference is this, hee that is fpiritually 3, D/ffe* 
ftrqng, is ftrong in faith* The ftrength of the in- unci* 
ward man ia faith r but the ftrength of the out- 
ward man is but moral! ftrength, an habitual! 
ftrength of natuie : it is faith rhat gives ftrength : 
a man is not a ftrong man in C h r \ % t, or in the 
inward man that hath not a ftrong faith-. Strong 
faith makes a man or woman ftrong: that h, it is 
that which makes a difference betweene afpiritu- 
allman, and a naturall man .• for as reafonmake* 
a difference betweene men and beads, fo faith 
makes a difference betweene a holy man, and a 

1 wicked man: as for example, takeaPhilofopher 
that doth excell in other things, as inhumane^ 
i_ know- 




1 Tim. 4.10. 


77;e Saints Spirituall jlrength. 

knowledge: fuch goc beyond other men, yet in 
matters of faith and beleeving they are as blinde 
as beetles ; and the reafon is this, the one fees and 
doth all things by faith, but the other onelyby 
the light of nature, and this is the fame that the A- 
poftle fpeakes of in Hebrews 11. of voeakethej be- 
came ftrong, that is, becaufe they had fakh, and 
were ftrong in the faith, andtruftedandbeleeved, 
and hoped in God, therefore they became ftrong, 
they did that which other men could not doe that 
wanted faich. Stfera might doe as great things as 
Gideon 5 but here is the difference, Gidem doth them 
all out of Faith, but the other doth them but from 
nature, and fo Socrates may in worldly things, bee 
as wife as Paul, that is, as wife in underftanding, 
and in policy by reafon of excellent outward 
parts as Paul; but here is the difference, Paul doth 
all things out of faith, but Socrates doth not : there- 
fore the Apoftle faith, 1 Tim.^. io. Weareflrong 
becaufe we Jl and in God: that is, wee have a ftrong 
faith in God, and that makes us to withftand all 
the affaults of men and Divels. I fay, this is that 
which makes a difference betwixt us and the men 
of the world. Diogenes may trample under 
his feetethe things of the world as well as Mofes, 
but Mofes by faith chofe rather the one then the o- 
xhtx>Heb. 11.24. Faith in Chrift made him to choofe 
grace before the things of the world : but it was 
not thus with the other, his contempt of earthly 
things, was not out of faith, as Mofes was, who 
had refped unto Gods Commandcmenr, and ro 


The Saints Spirituallftrength* 87 

his promife j for then and not till then is a man fpi- 
ritually ftrong , when he will let life and riches , 
and honour, and pleafure , and liberty , and all goe 
for Chrift: the naturall man will never doe this, 
this is the onely property of faith , a fupernaturall 
worke, and change in thefoule, and therefore the 
holy Ghoft faith, they fuffercd with patience the 
fpoiling of their goods , that is , they let them wil- 
lingly goe ; life and liberty and all (hall goe ere 
Chrift fliall goe. A noble Roman may doc fome- 
thing for his countrey, and for himfelfe but there 
is a by-end in it, heedoth knot in a right manner 
unto a right end , but the fpirituall ftrong man 
doth all things in a fpirituall manner unto a faving 
end, the one doth it for vaine glory, but the other in 
uprightnefle of heart: for there is a double worke 
of faith. Firft, it empties a man, as a man that hath 
his handfull cannot take another thing till he let 
his handfull fall , fo when faith enters into the 
heart of a man , it empties the heart of felfe love, 
of felfe will: it purgeth outtheoldrubbifh, that 
is naturally in every mans heart , and lets all goe to 
get hold on Chrift , all (hall goe then , life, and ho- 
nour, and profit, and pleafure, and hee is the truly 
fpirituall man that can thus lofe the world to 
j-deave to Chrift, and miferable are they that can- 
j not. Secondly , as it empties the heart of that 
j which may kcepe Chrift out of the foule : fo in 
the fecond place hee feekes all things in God, and 
I from God , that is , hee firft feekes Gods love, and 
; Gods blefling upon what hee doth enjoy , and then 

N hee 


The Saints SpirituaHjirengtb. 


| he goes unto fecondary mcanes, andufesthemas 
helpcs: bat a man that wanteth faich , he will not 
let all goe for Chnft, heewrll not feekefirft unto 
God inany thing, but unto fecondary meanes, and 
thenif he faile , that is , want power rofupply, then 
it may be he will feekc unto God: and hence it is, 
that hce will not loofe his life, or liber y , or ho- 
nour for Chrift $ becaufe> he fees more power and 
good in the creature than in God. Againc, this 
makes the difference betweeneChriftianandChri- 
ftian, namely faith , and hence it is , that fome 
are weake, and others areftrong ; hence it is chat 
fome are more abler than others for the greateft 
duties of Religion : as for example, Caleb and I* 
jhua can doe more than the reft of the people , and 
what is the reafon, but becaufe they were ftronger 
in the faith than others, and fo Paul faid ofhim- 
felfe, that he could doe more than they all , becaufe 
Paul had a ftrongcr faith : For the truth of a mans 
ftrength, is knownebyhisftrengthoffaiththathc 
hath, whether he be naturally ftrong, or fpiritually 
ftrong, for this is the firft workc of the Spirit after 
the humiliation of him in the converfionofafin- 
ner , namely , to worke faith in him 5 and fio fooner 
faith, but as foone by degrees, ftrength, and then 
the promife followes faith, He thatbelievethandis 
baptized fb all be faved ^ but be that btlieveth not [hall 
be damned, Marke 16* 16. and this is the cotfrle 
that wee take in preaching : firtt wee Preach the 
Law unto you, and we doe it to this end to hum- 
ble you, and tobreaketheharddifpoficionofyour 


The Saints Spirituattftrength. 8p 

I hearts, that fo they may be fit to receive Chrift, 
and when we have throughly humbled you, then 
wee preach unto youtheGofpell, befeeching and 
perfwading you to believe inGhrift, for the par- 
don offinnespaft, prefent, and to come 5 and to lay 
downc Che armes of rebellion which you have ta- 
ken up againft Chrift, and you fliall be faved , but 
yet notwithftanding , you are neither humbled by 
the one, nor pcrfwaded and provoked by theo- 
ther, but are as the Prophet faith, Ton have eyes and 
fit net , you have cares but you heart not , feeing you doe 
not fie , and hearing you doc not hear e$ as for exam- 
ple, when a man is fhewed a thing , but yet hee 
mindes it not, when the eye of themindeisupon 
another objeft , that man may be faid to fee and 
not to fee , becaufe he dorfi not regard it , or a man 
that hath a matter come before him, he heares it,but 
his mxnde being otherwayes employed he regards 
it not, in which regard hee may beefaidtohearc 
and not to heare, becaufe he minds it not. And 
what is the reafon that though wee preach the 
Law and the Judgements of God fo much unto 
you, befeech and perfwade you fo often to come 
in and receive Chrift and you fliall be faved , time 
after time, day after day , yet we fee no reformati- 
on at ail? what is the reafan that the word wants 
this effed in you, as to humble you, and thar you 
are no more affrighted with the Iudgements of 
; God than you are, and thlt youremaineasigno- 
', rant and carelefTe as ever you were , the reafon is, 
•becaufe you doe not believe : you want a truefa- 

N 2 vi 

p o The Saints Spiritualljlrengtk 


ving and applying faith, for if youhad that,the word 
would worke other cffcdls in you , than it doth. If 
one (hould tell a man that fuchorfuchabenefitor 
legacie is befalnc him , that would raifc him unto 
great honour , though before hee lived but in a 
meane. condition, now if .this man did bur believe 
it, tbenfurely he would repyce. Truly fo, if you 
did but btkevetlut Chrilt , and grace, and falvati 
on were fo excellent , and that holimfle and the 
ftrengthaing of the inward man, would bring r you 
unto lb happie a condition .and eitate, astpbeethc i 
Heires of Heaven, youwould rtioycc in C h, n r. s*t 
and grace onely* Agdine, if you did bele£re that 
the Word of God is truc,an J that God is a juft God : 
; If the drunkard did but beleeve that^drunlcardsfhall 
! bee damned ; Or if the Adulterer did hut beleeve 
: that no Adnlterer fliould inheritc the Kingdome 
i of God and Christ : Oiv if the Prophane 
perfon and the Gamefter, did but beleeve that they 
muft give account for all their mif-fpent time and i- 
j die words, and vaine communication, they would 
I not fport themfelves in their finnes, as they doe. 
j Againc, if men did but believe that God calls 
whom and when hee lifts , and that many arecalled,. 
but few are chofen , that is ,' here is a Church fi 11, 
but ic may be but a few ofyoufhall befaved $ I 
fay , if men did but believe this, they would not 
furely deferre their repentance, they would not put 
, off the motions of thf Spirit, but they would ftrike 
vvhileft the Iron is hot, and grindc whileft the 
wind blowes, but men will not beleeve, andthere- 
1 fore 

The Saints SpiriuallBrengtb. p 1 

fore icisthactheygoconinfifiaeas.they doc : Ic is 
pot So for earthly things * me$. are, eafily brought 
to believe any promife of them- ; a$ far esampie, 
if ,oae ihould : comc and tell "a man ofacommodi- j 
tie , which if hee weuld but buy and Jay by him, it j 
would in a fhovt timeyeeld: ft hundred for one -$. \ 
phhow ready will men bee, tobuy fuch acomnio- 
Hitie with the wife Mer Chan t , Mat. : H, 44. They 
•would fell-alUM ever they had to buy this : oh that 
wpuldbe by thos wifefor their foules: belov- 
$1^1 ypu this* rfay of 4 commodity , thefeeft,vthe 
rM&eft g the prpfitabl^ft eommaditie that $£* vps* 
bought, even > Chrift and grace- v and; fakaticb:; 
which if you willbut lay out your (fock^oC grace 
•t*d>j>uy him, you (hall have him-, thai is, if you have 
butiadeft^ to receive Clnift, and J^him-upiH 
your hearts * I tdl;youit.wUlye€ld>oj : a-litwlred 
for one. j Nay , Chrift the commoditie:himfelfe 
faich, itJ Marktio. Hee thtt forfaketh father and mo- 
ther 9 md mfe^ mi 'children yjMMfi > firptyjtkt > 
fa$rtceHt&\h^ ; but men 

wilLnot beli?v£ Jr, but a time will come when yesi 
fliall fee it to.betrue : andbefoole your felves 9 that 
you Loft h precious a bargaine as Chrift andfal- 
falvation < is v for the disbwrfing of a lktk profit 3nd 
pleafure, but as I Md before, tW difference lyes 
here, men want faith, and hence it is , that' they 
negkft the {lengthening of the inward man > and 
are fo over-burtheped with loflTesandcrolTes, be- 
caufc they want faith j Aad f o much Ion he third 

N 3 



9 l 




a Tim.*. J. 

The Saints Spiritual I flrengtk 

The fourth difference is this , the naturall 
ftteflgth leader a- man but unto a forme of godli* 
nefle, but the fpifituall ftrcngrtvleadesamanunto 
the power of godlindTe : I call that the forme of 
godlineffe, when a man doth perforxne, or doea- 
ny thing with carnall affe&ions not to a right end, 
and this is knowne by this, when they fall away 
from that ftedfaftnefle, or forme arid (how of hoh- 
nefle that they Teemed to have : this forme of god- 
liaeffe is the fame with that in Reb, 6 • A rafting of 
the Word of life, and yet notwithftanding fall 4- 
way : they feemed to have tafted of faving grace,' 
and to Have the power with the forme, but it was 
not fo, becaufe they continued not : they loft that 
forme which made them feeme to -bee that which 
now itappcares they were not* Againe , I call that 
the |K>wer of godlineffe which is performed by 
the divine power , force and efficacy of the Spirit. 
£«*.*. 14. it is faid, that the Gentles , that were 
not under the law did by nature the things con- 
tained in the law : that is, they did it by the effica- 
cy and power of nature, Sembf ably unto this is 
that of the fameApoftle, 2^,2.3. in the latter 
time men {hall come in a forme of godlineffe , that 
is ., with a forme in (how without fubftance or 
power of the Spirit : but the inward -ftrengch 
which is the inward .man doth not onely teach 
you to doe , but alio it teacheth you how to doe 
them; but men that have but a common ftveogth, 
have fomebubks to good' $ and they feeroe to have 
this.ftrength, becaufcthey have the law of nature 


The Saints SpirituaUUrmgtb. p 2 

written in their hearts ^aod they may promife 
much 5 and yet he is notfpirituallyftrGng, becaufe 
he cannot doe fpirituall anions in a ipirituall man- 
ner 3 for hee goes about that with a naturall 
ftrength which (hould bee performed with a fpriri- 
tuall ftrength, i Pet* i. 5. Who are kept by the few- 
er of God through faith , umo falvation : when a 
man is truly regenerated, when he hath not power 
of his owne to doe the Will of God , then hee 
hath the fpirit to helpe him , that is 3 they are not 
onely kept by the power from evill, but alfo they 
$re inablcd to doe good by it. 

The fifth difference betwixt the naturall and 
fpirituall ftrength, is this , that which proceeds 
from the fpirit is alwayes joyned with relu&ancy 
of the will , but in the naturall ftrength there is 
iiorelu&ancy , becaufe there is no contraries , but in 
the fpirituall man there is two contraries , the 
flefh, and the fpirit, and you know chefe can never 
agree, but they aire ftill oppefing one another, as 
for example , a man that is going up a hill , hee is in 
labour andpaine, but a man that is going downe a 
hill goes with much eafe : fo there is much labour 
and paine , which a fpirituall man takes to flibdue 
the flefti , but the naturall man hath no relu&ancy 
at all : hee hath no fighting and ftrugling with cor- 
ruption , but hee goes without pain° becaufe hee is 
but one , and one man cannor bee divided agai-nft it 
felfe , but in every fpirituall man there are two 
men , the old man , and the new man , the flefh and 
the fpirit , and hence growes that fpirituall corn- 

1 Pet. 1. 5. 

5. Dift. 

94. The Saints Spiritual! jlrengtb. 

Rom. 7.2 J 

bate, C7^/. 5*17. The flejh luffeth againfi the Jptrit^ 
and the $ ir it again fi thepefb, that they cannot doe the \ 
things that they mould : thefe tw<3 men in a regene- 
rate man ftrive for mafteries , and fo hinder one the 
other. Yet know alfo that in the naturail man 
there may bee relucfhncy in the will againft fome I 
particular finne , as covetoufnefle may ftrive a- 
gainft pride , and pride againft niggardnefle, yet not 
fight againft it asitisafinne, butasitcrofleth and 
thwarteth his pride. Againe , know that a naturail 
man may have relu&ancy in fome part of the foule, 
as in the confeience , which is fenfible of finnc ; 
and hence it. may convince the man and the reft of 
the faculties , notwithftanding they are at peace: 
but wherethisfpirituallftrengthis, it is in all parts 
not one faculty againft another but all are fighting 
againft finne in the whole man : now the reafon 
that there is not this relu&ancy againft finne in e. 
very faculty in the naturail man , is 3 btcaufehee 
wants faving grace $ grace is not in the faculty op- 
pofire unto the corruption that is in it : but in the 
I holy man there is, and therefore hee is like Rebeck**, 
I they have two in them , Iacob and Efau : the flelh 
I and the fpirit , and Paul complaines of fo much, 
Rom. 7. / fnde another law in my members rebel- 
'ding againlt the law of my minde , that is, I finde 
! fomething in me that is contrary unto me : In my 
! members , that is, in my body and foule, notwith- 
ftanding ; firft, I hate the evill of finne as being 
I inoft contrary unco grace, but yet I cannot avoyd 
it, I cannot doe the things that I would : but the m> 
/ turall 

7he Saints Spiritnall ftrength 


curall man doth not hate the eviil of fine other- 
wayes than as it brings puniihment : Secondly, / 
delight in the Law of God in the inward mm> that 
is, hovvfoever I am violently carried unto the com- 
mitting of finne, yet it is againft the defire of his 
foule,hee hath no pleafure, hee can take no delight 
in it, for his delight is in the inward man : but the 
naturall man takes Gods Lawes as burthens, and 
therefore hee will not fubmit himfelfe unto them 
becaufe he is not ftrong in the inward man : he pro- 
mifeth, but hee performes not 5 hceyeelds, and 
yeddsnots heeyecldstofomething, but not toe- 
very thing : And thus much for this laft difference 
betwixt the naturall ftrength and the fpirituall 

Is itfo, that the ftrength of the inward man 
is to bee defired above all things, then as it was in 
the firft place for reproofe, fo inthefecondplace 
it may ferve for exhortation to all men , that 
they would labour to grow ftrong in the inward 
man, and that they would now at laft gather the 
fragments of their thoughts and defires which I 
have beene formerly fct to get other things, and 
now wholly imploy them for the getting of this ' 
ftrength, and fo much the rather becaufe other 
things are but. as the huske without the kernel!, or 
as the fcabberd without the fword , which will 
doe a man no good when hee ftands in need of 
them • as for example, to bee ftrong in riches 
and honour and credit, ( and yet this is all the 
ftrength that mod men defire) will doe no good 

O when 

Vfe I 


7 be Saints Spirituall ftrength. 


when.yce come to wraftle wirh finne and death. 
But for to be ftrong in the inward map who jtcekes 
or enquires after it C I know you would be ftrong 
in all earthly ftrength: but I befeech you above 
all things labour to bee ftrong in the inward man. 
Ic is the folly, ..weakenefle, and fickneffe of men, 
they looke. all without the doores, unto the 
ftrength of the, oh that I could but 
perfwade you as I faid before to gather the reft of 
your thoughts and defires together, and fet the 
foule in a frame of grace that you may mortifie 
thefe inordinate affections which keepe backethe 
ftrengthning of the inward man, as covetoufnefle, 
pride, plealure, love of vaine glory, and the like $ 
then it would bee bit an eafieworke and no bur- 
then unto you to ftrengthen the inward man; but 
here menfticke, the way is too narrow, it is a hard 
matter to perfwade men untoir, that there is fuch 
excellency in the one and not in the other, that 
grace is the better part. Therefore that I may the 
better prevaile with you to ftrengthen the inward 
roan, I will lay downefomemotivesto perfwade 
1 you to ic. 
i . Motive. J The firft motive to move you to ftrengthen the 
inward man, is, becaufcyour comfort lyes moft in 
the inward man : even all your comfort, and there- 
fore to ftrengthen thar, is to addeunroy cur com- 
fort : as for example, the Sunne brings comfort 
with it becaufe it brings light, thereforethemore 
light the more comfort, Jo the more of the in- 
ward man you have, the. more light and joy. 


Jbe Saints Spirituall jlrength 


Now the reafon wherefore the inward man brings 
the moft comfort is, becaufe it is the greater facul- 
ty, and the greater the faculty is; the greater is ei- 
ther the joyortheforrow, as for example, take a 
man that is troubled in minde. None fo humble, 
fo penitent, fo forrowfull as hee : and therefore it 
is faid, that the Spirit of a man will beare his infir- 
mitiesjbut a wounded fpirit who can beare t a man 
may be ableto beare any outward trouble, but the 
griefe of a troubled mind who can t on the contra- 
ry take a man, that is at peace with God, who fo 
joy full and comfortable as hee if now the outward 
man is the leffc faculty, and therefore it is capable 
of the lefle comfort: it doth not in any meafure 
know what true comfort and joy there is in the in 
ward man: Againe, what joy the outward man 
hath in outward things, it is but the opinion of 
the inward man 3 they comfort no more, but as 
they are efteemed of the inward man,if theinward 
doe not efteeme them as worthy thercjoycing in, 
they will not [bring comfort $ Againe, all the 
paines and labour that you beftow on the outward 
man is but loft labor, that will bring you no great 
advantage : but the ftrength of the inward man will 
arme youagainftloflTes,andcro(Tes, and reproach, 
that you (hall meete withall in the world, whi- 
left you are in the way to heaven: Againe, con- 
fidertb'ac though you bee ftrong in the outward 
msn, yet you are moveable; fubjeft to (baking 
and fleeting; but it is otherwayeswich the inward 
man, it makes a Chr iftian ftedfaft and unmoveable 

O 2 it 

9 8 

The Saints SpirituaB ftrength. 

it will fo eftablifh the heart in grace, that he will 
ftand firrae unto Chrift in all eftates. It is with 
die outward man as it is with the Seas, though 
the ftrength of the ftreame runne one way, yet if 
the wind blow contrary, it moves and ftirres, and 
drives, anddifquietsit: fo when lofTes, and crofles 
come, they breake the frame and ftrength of the 
outward man, but the inward man is like the dry 
ground, let the winde blow never fo violent, yet 
it moves not, it (lands firme. Againe, in thea- 
bundance of outward things there is notruecon- 
tentednefle: Neither in the want of them, where 
the ftrength of the inward man is, is there caufe of 
dt je&edneffe. This we (hall fee in AJam and Paul: 
^4 dam though hee was Lord of all things,and had 
the rule of -all the creatures yet when hee was 
weake in the inward man, what joy had hee, nay 
what feare hadhenot,whenhehidhimfelfeinthc 
Garden *. Againe, looke upon Paul in the want 
of thefe outward things, he is not de je&ed at all, 
as in \^48s 16. 25. it is faid, that when Paul and 
Silas were inprifonintheftockes, the prifon rung 
for joy : now what wasthereafonof it, but this 
becaufe they were ftrong in the inward man t And 
therefore you lee that all true joy is that which 
comes from grace within, and when you rejoyce 
in that, your rejoycing is good, you ftand then up- 
on a good bottome ! Alas>you thinke to have con- 
tentment in your riches, but you will bee fooled 
by them: they will deceive you, if yoa build up- 
on them you willbuild without a foundation, and 


A&s 1 6,i y. 

Tk Saints Spiritual! ftrength. 


goe upon another mans legges : now were it not 
farre better for you to get legges of your owne, 
and build upon a furc foundation i and this you 
{hall doe if you will ftrengthen the inward man. 
Againe confider, that if you doe not ftrengthen 
the inward man, you will have wicked thoughts 
in your hearts and evill a&ions in your hands 5 
were it not better to bee ftrong in the inward 
man and to have holineffe , and grace in the 
heart t Let this therefore move you to ftrengthen 
the inward man, becaufe your comfort lyes moft 
in the inward man: Thus much for the firft mo- 

The fecond motive to moove you to ftrengthen 
the inward man, is this: if you labour to ftreng- 
then the inward matr, you (hall thereby pleafc 
God. If a man had never fo much ftrengtft, yet if 
it be not the ftrength of the inward man hee can- 
not pleafe God, hee cannot performe any holy du- 
ty, in fuch a holy manner as Go d will approove 
of, and therefore the Prophet faith, That God 
doch not delight in any mans legges. He cares not 
for any mans ftrength, bee it never fo great and ex- 
cellent, except it bee the ftrength of the in ward 
man, and on the contrary, hee regards the holy 
man with bis ftrength, though our wardly weake, 
as in Eft. y 6. 2. 1 will dwell with him that is of a 
cmritt and humble #int, hee that is of a contrite 
fpirit, he isfpiritually ftrong, and therefore I will 
dwell with him: now whatisthereafon,thatmen 
feeke fo much the favour of Princes* but becaufe 
____*Oj they 

i~J Motive *■ 

Ifaiah $6.1, 


7be Saints Spiritual! ftrength. 

Ioh. I7*4>f- 


chey may be exalted unto honour,then why fliould 
not you much more labour to bee in favour, and 
have familiarity with God, who is the King of 
kings, and Lord of lords, who hath power to 
exalt one, and pull downe another; now if wee 
could but bring our hearts to beieeve this, that in 
ftrengthning of the inward man, wee (hould get 
and grow in favour with God, then men would 
bee tttrred up to fet upon this worke : yet withall, 
you muft know that by the ftrength of the inward 
man, you doe norpleafe God by merit, forfo 
Ckrift only, and none but Chriftpleafcth God: 
but when you ftreng<hen the inward man you 
plcafe God, by objevft, becaufe you chufe grace 
and holinefle,and his favour above all things : Me- 
rit was the fame argument Tvhich Chrift ufed un- 
to his Father, when free would have his Father 
to glorifie him,fa&# 1 7. 4,5 • Father I have glorified 
thee on earth : ihdve finijhed the worke, &c. there- 
fore, Father, glorifie me, that is, I have merited this 
at thy hands, that thou fhouldeft glorifie mee, be- 
caufe I have perfe&ly pleafcd thee in doing thy 
will. But an argument drawne from the objed, is 
that, which Chrift ufeth to his Difciples, Herein 
is mj Father glorifiedjhat you bring forth much fruit : 
when you grow ftrong in the inward man, and can 
bring forth fruit agreeable unto his Will, you 
pleafe God: And therefore it is, that the Scripture 
fas forth the members of Chr*st by the Olive 
tree, and by fwceteoyle, the one full of fatneffe, 
the other fullof fweetnefle; fo the inward man 


The Saints Spiritual! ftrength. 


makes a man fat, richingrace,andoyleasthena- 
ture of ic is, to cheere and beautifie- thccotince- 
nance, fo doth grace; it fweetens the foule 3 and 
makesitbeautifullunto Go d; Therefore let this 
moove you to ftrengthen the inward man, that 
thereby you may pleafe God. 

The third motive, toperfvrade you toilreng- 
then the inward'man, is this, becaufethis inward 
ftrength drawes on the outward ftrength, that is, 
it makes the outward ftrength more profperous. 
Now who would noc thrive in the things of the 
world.? but if you rurne ir, the contrary will not 
hold fo, for the outward ftrength will nor draw 
on the in ward ftrength; therefore our Saviour faith, 
Seeke you firjl the Kingdome of heaven , and the 
rightewfneffe thereof^ and then all things llMllbtCiub- 
dedunto you ; the way for you to thrive in the out- 
ward man is, firft to get ftrength in the inward 
man; Seeke you firft grace and Chrift, andhcli- 
ncffe: and then the effeft will follow, All things, 
that i$, whit you fhall (land in need of, (ball be gi- 
ven you, and £ fa. 48. 18. The Lord l=aith,0 that 
my people had but a heart to confider, that is, oh 
that my people would but bee wife; Firft, to 
ftrengthen the inward man, and then as it fol- 
lowes, your profperity (hould bee as the flouds, 
then your outward ftrength and profperity (hould 
abound likeflouds : againe Prov, 22. 4* The wife 
man faith, that the re ward of holineifeis, rxbes, 
and h&mur, md life : hee that is ftrong in the in- 
ward man, (hall have whatfoever may be neceffiry 


3. Motive* 

Matth. f.?$. 

Ifai 48. iB, 

Pro. a a. 4. 


The Saints Spirituatl Jlrength. 

orgood for the outward man : and therefore wee 
(hould ftrive to grow ftrong in the inward man, 
that is, to bee full of grace and wifedome, efpeci- 
ally againft cvill daies againft they come,that when 
they come wee may have (trength to bcare them : 
now the inward man will beare a mountainc of af- 
J fli(ffcions and reproches, which will preffeand 
fqueefe the outward man to powder: The/piritof 
a man will he Art his infirmities, but a wounded Con- 
science who can beare ? If the inward man be weake, 
who can beare the burthen of affii&ions and the 
like,but if the inward man be ftrong, then the Witt 
will beare a part, and the affe&ions wil beare a part 
with the confeience, and fo the burthen will bee 
the lighter, but if you be not ftrong in the inward 
man, it is unpoflible that you fhonld beare them: 
therefore let us not bufie our fclves about fantafies, 
and vaine things that will ftand us in no ftcad, but 
let us labour to ftrengthenthe inward man. 
4, Mothe. The fourth motive, to perfwadcyoutoftreng- 
then the inward man, is becaufe a man is that 
which hee is, in the inward man, a man without tht 
inward man, is but as a fcaberd without a fw$rd y that 
is worth nothing, and therefore the wife man faith. 
That the righteous man is more excellent than his 
neighbour, the excellency wherein hee doth ex- 
ceed him, is inthe-inward man : and therefore 
Chrift in the Canticles^ when hee would fet forth 
the excellency of his Spoufe, hee faith. That fine 
was fairer than the daughters of men, fhee is fairer 
in regard that fhec is ftronger in the inward man, 


^Tbe Saints Spirituattftrength. i Q$ 

(hee is all glorious within , Pfrt. 45. jj % that is, the 
holy man doth as farre exceed the naturatl mania 
beautie, as pearles exceed piblc ftones, or gold 
braffe, or filver copper. I know any man doth de- 
fire to be ipfbme excellency , I fay it is a proper * 
tie in nature to feeke oat fomesxeeikncy,: thenisit 
not the beft wifedome to feekcit in the beft things, 
in the inward man? Now as there is meanes to bee 
richin the outward man , fo there is meanes to bee 
rich in the- inward inan 5 therefore I befeechyoUy 
ufe the meanes that you may bee rich ingrace and 
holinefle, Pm>. 30.22,3 0. the Wife mans fpeech 
there, may ferveto fa forth the excellency of that 
man, that is ftrong in tife iow^oipaan,: there are 
^things* faith he>tbat arde^miex^ iJuion, a Hee 
Goate, a Greyvliound, and a King, before whom J 
there i$ no, (landing. So hee tha* is ftrong in the 
inward man \ Firft, hee is as a Lion>tbat is, hee is 
ftrong in gqi&j : Secondly, he is as a Grey- hound, 
that is, h^jsrwifcintheperforn?am;eofall holy 
duties : Thirdly, ht is as a Hee Goate, profitable 
to God and the Church, Fourthly J& is as a King, 
to ruleat>4 MMi%Azhi$ ;b&fe §ffe<ftions and lufts. 
pVPH (fmmlkmR is a Kiag, b^iife hebeares 
rule in thefoulej, but it is npt ? fo with a wicked 
man, his lufts rule him : hee is a flave and not a 
king, and therefore the Apoftle faith, Let not [mm 
reignein )Q*r : b*diesje$befit intht lufc thereof. If it 
I once reigneic will rule, and if itruteyou muft o- 
I bey, unto whatsoever drudgery or flavery it en- 
joy nes you: therefore labour to get ftrengthin 

P the 


pro. 30.^,30 




Par. j, 

The Saints Spiritualljlrengtb. 

the inward man, and know alfb, that you (hall not 
onely bee free from the inward flavery of fin, but 
alfo you (hall kcepe your excellency , and there- 
fore it may beefaid of every one that is weakc in 
the inward man, d&Uceb hid oi Ruben , Gen./^g. 
it. thou art become as wcake as water , asifhee 
(hould fay, thou waft that which thou art not 
now; thou waft excellent , but now thou haft 
loft it. So I fay unto you, if you lofe the ftrength 
of the inward man -you witlofe your excellency : 
now no man would willingly lofe his excellency* 
if youAvouId not then, you muft keepe ftrength in 
the inward man. Inche i .F/c/wf, the Pfalmift fees 
forth the excellency of 'that mata that is ftrong in 
che in ward man , He (halite like a tret that is flamed 
by the rivers of water. Firft, he fets forth the pro- 
perty of the fpirituall man, he (hall be grcenc. Se- 
condly, bis ftabilitie, he (hall be as a tree planted, 
that is,whkK(hallnoteafily bepiucktup. Third- 
ly his perpetukie, his branches (hall never wither, 
he (hall never grow unfeemely to God. Fourthly, 
his f i uitfulneffe,he (hall bring forth fruit in feaf on, 
that ii 5 hee (hall be fiuitfuilingracej but on the 
contrary, when a man growes weake in the in- 
ward man, it will be farre other waics with him, he 
will bee like a tree that hath loft both fapand 
roote, leafcandfruite, fet in a barren foyle with 
withered branches , and fruitlefle , fit for nothing 
but the fire : but if a man can keepe his ftrength 
in the inward man, neither reproch, nordifgrace, 
nor (hacne, nor the Divcll (hall be able to make 


The Saintr Spiritua 



that man miferable, Therefore keepe the Image of 
the inward man fafe, .. whatsoever becomes of the 
outward man. And there is good feafon why you 
fliould keepe the inward man fafe, becaufe it keeps 
the foule, and directs it unto its right end. In 
EccUf.ii. the wife man faith, All things are vmi- 
tic and vexation offpirlt : when a man lofei his 
happinetfe in the inward man ? though he keepe 
the outward man fecure , yet it were but vanitie 
and vexation of the fpirit. For hegoesbefides 
the rule hee fhould goe : there is a rule unto every 
creature that it is to goe by, and the nearer the 
creature comes unto the rule, the more excellent 
is the creature ; but if it goes befide the rule, it 
lofethits excellency : as for example, the fire 
and water are excellent creatures if they keepe to 
their rule, but if they exceed their rule, then they 
become hurtfull: So the rule of the foule is the 
inwardmaa , that he grow in grace and holinefTe, 
andthecbfer you keepe to this, the more ex- 
cellent you ar£ : therefore that you may keepe 
your excellency , which you cannot doe , except 
you ftrengthen the inward man , let this moove 
you to doe ir. 

In the third place, thismay ferve for dire&ion: 
for you may fay untomee, you have (hewed us 
what this inward man is , and the differences be- 
twixt the inward ftrength , and the outward 
ftrength, and you havealfo laid downe motives 
to move us to ftrengthen the inward man, buta- 
j las , how (hall wee ftrengthen the inward man < 

P 2 what 


1 06 TheSdnts Spiritudlftrengtb. 


L P*ov.M~.' 

what meanes (hall we ufe to doc fo? To helpe you 
in this works I will lay downefome meatus by 
the ufe of which you may beeftrengthened : but 
before I come unco the particulars, itwiUnot 
bee amifleto (land upon thegenerall , and a little 
co perfvvade yt>iV but to defiie to bee ftrong 5 for if 
you could but bringyonr hearty unto this ; but to 
ckfiretobeftrengthencd,itwillbea great meanes 
to move you to prevaileagainft whatfoever may 
feeme to hinder you from it ; I fay, if y 011 did but 
defire it : if you did but know the excellency of 
thcinward man , it. would worke a holy defire in 
you, and a true defire will let no meanes efcape, 
that may further ir. This is the fame meanes 
that Chrrft^fesuntohisDifcvptes,wheinhe would 
have them in lore with Faith, if you had Fakh, 
yea j but as much Faith as this grainc of Muftard 
feed , you fhould bee able to remove mountaines;, 
if you did but know-the excellency p£chis<j*ace 
of Faith, you would defire it 5 ^ndifyoicdidIbut; 
defire it', you would never reft till you get it :fo 
if you did but prize grace, and the inward man at 
a high rateyou fhould bee fine to have him : you 
know the promifc, Mrtih. 5,5. Blcjftd are they 
that banger , and thrrft after rtghmufniffe 9 fort hey 
[halllefatisficd : therefore if yoiv could but bring 
your hearts unto this frame as to hunger after the 
inward man , you fhould have him., or if you can 
j but bring your hearts unto this temper , as to de- 
fire him , or feeke after the ftrengthofthe inward 
manyoufhould find him : Prsv.i.q. ifthoufetr- 


The Saints SpirituallHrength. \ o j 

chefi for her , as for filver* *nd diggeB for htr a* for 
bid treafftre , then thou Jhalt find, &e. It you did 
but cftecme the inward man , as men doe filver, 
and prize it as a rich treafure at a high rate , then 
the effed would follow , you fhould find : fo then, 
if you will defire falvation , and happineflfe , and 
the ftrength of the toward man, youihallbeefa- 
ved i but you will never thrive in grace till you 
have a defire to thrive, grace will not grow till 
there bee a defire wrought in the foule : for when 
men doe not delight in the inward man, they ne- 
ver grow in grace and holineffe* they are not as 
trees planted that bring forth feafonablc fruit 
but barren : doe. what you will to it ^ thefoyle is 
flight , for the fpirit bach not yec tilled the hearr, 
and fowne ip it the firft beginning of t ha feeds 
of, grace, which is a defire after it mow , as it is 
good. in the bodily ficknelfe to know the meanes 
of rc^ovpy, (o in the fickneffeand weakneflcof 
the inward man: it is good to know the mearss 
by which ic may be ftrengthned,thercfore we will 
now come unto the particular meanes for the 
(lengthening of the inward man. 

The firft rpeaacs to ftrengthen the inward man 
is, to abound'in f)iritttall knowledge : becaufe the 
more knowledge the more ftrengch , for the fpiri- 
tuall knowledge of divine truths is the ftrength 
of the foule j for as thefoule is unto the body., fo is 
the knowledge ofrhe word unto the inward man. 
The body is dead without the foule, not ableto^ 
doe any thing,fo theiuwatd man without this fpi- 

P 3 ricuall 

■ .Meanest [.. 

1 08 The Saints Spiritual! firength. \ 

1 Pet.i.v 

i Cor.?. 1. 


rituall ftrengch which is wrought in the foule by 
the faving knowledge of the Word , 4s nothing 
butweakneffe, therefore the Apoftlefaitb* ?W, 
2.2. <-/** new borne Babes defirc the ftneere milkt of the 
Wordy that jee may grow by it : knowledge in the 
Word will make them grow in Chrift: the con- 
trary unto this we fee the Apoftle upbraides in 
xhzCorinthUns , 1 Cor^.i.^ndHeb^.i^. becaufe 
they were weake in knowledge, hee calls them 
Babes , for faith hee, Hee that UnotexfertintbA 
Word ofrigkeoufnejft is a Babe, therefore labour! 
to abound in fpirituall knowledge. I preffe this 1 
the more , becaufe I feare many of you are weake, 
becaufe you are ignorant 5 you want this fpiritu- 
I all knowledge : you know in our ordinary talke 
wee count ignorance folly , when a man doth any 
thing that hcefhouldnotdoe, orwoukfnotdoe, 
if hee didbutunderftaudhimfelfe 5 wee fay P that 
man is weake in judgement, oritisfollyinhim: 
furcly this weakneflfe in the inward man'is folly 
indeedc 5 and a man cannot (hew his weakneffe 
more , than to be weake in fpirituall knowledge; 
and yet you muft know , that a man may have 
much knowledge, as worldly knowledge, and the 
knowledge of divine truths , and yet bee but 
weake in the inward man : for there is a knowledge 
of Arts, which fills the braine with knowledge; 
but the fpiric goes no further, that is, it doth not 
fanftifie that knowledge in the heart < Againe, 
there is a knowledge ofthefpirir, which isano- 
perative working knowledge , which goes with 


The Saints Spirituallttrengtb. 


this other knowledge^and leads it to fan&ification 
and is pra&icall i Buc yet I fay you muft know 
before you can be ftrong j there muft be fome pro- 
portion betweene the fpirituall knowledge, and 
the fpirituall ftrength : a's^for example, oneman 
eats and is fat , another man eats and is ftill 
leane j fo fome have as much as others have , and 
yet are not fo ftrong as others , andyet wee fay, 
fatnefle comes by eating $ fo doth the ftrength of 
the inward man by knowledge : and where the 
Lord workes by his Spirit , by bis Spirit I fay , the 
moft knowledge s there is moft ftrength : there- 
fore I befeech you, labour for a full meafure of fa- 
ving knowledge, for a working, purging, convin- 
cing, operative, and powerfull knowledge. And 
this I doe not onely fpeake unto you. that are 
weake,but alfo unto you that are ftrong ; that you 
be careful! to add unto your knowledge : for what 
is the veafon thatyou doe not grow in grace, but 
becaufe you are not carefull to add more know- 
ledge unto that which you have : it may bee you 
picke fome good things from fome Sermon , or 
good Booke , but prcfently you forget it, you doe 
not make it your owne by meditation, andfoit 
doth you no good; but if you would be carefull to 
add unto it 5 you would growftrongerinthein* 
ward man than you doe : and here is the mifery of 
us builders ; other builders when they have built a 
houfe, the owner lookes to it himfelfe, and keepes 
it in repaire^but when we have done what wee <fcn 
to build you up in the inward man, and thinke that 


1 1 o The Saints Spirituall ftrength* 


you vviiL puc to your hands your fclveS , when wc 
are to further the worke of grace, you begin to 
pull downe your building againe your felves, by 
your loofe lives : by following your pleafure,your 
fporting , and gaming , and prophaning of the 
Lords day. Therefore you rauft labour to grow 
in knowledge , if you will grow ftrong in the In- 
ward man, 

The fecond mcaoes tobeeufed, if you would 
grow ftrong in the inward man , is this , you mufi 
bee diligent in the ufe of the weaves , as the Wife 
man faith , the hand of the diligent makcth rich 5 
as diligence in a calling makes rich, fo where there 
is much diligence in the ufe of the meanes of 

trace, there is much ftrength in theinward man'; 
ut no man gets fpiritiiall ftrength , fave they that 
are diligent , and therefore this is the reafon ,that 
men are not ftrong in this fpirituall ftrength- be- 
cau&Jike the fluggard , they are not diligent in the 
ufe of themeanes, they take no paines for grace, 
and therefore it is that they get no increafe 5 for 
I according unto the proportion of your paines , fo 
Us. the inward man ftrengthened, and as you ufe 
I them more diligently , fo you find the ftrength of 
i them more operative and powerfull : for it is in the 
foule , as it is in the body 5 if you bee not diligent 
and carefuli to feed the body , it will wither and 
confute away, and grow -\veake;fo if you feed 
not the foule diligently and ufetherrteanescon- 
ftantly , you will breed weakneffe in the foule, and 
the more fecure and remifTe you are in the perfor- 

The Saints Spiritualljlrength. m 

mance of holy dutyes, the weaker you are : it may 
bee you thinke it will not weaken you tonegle$ 
private prayer; but omit it once, and it will make j 
you carelefle, and the more you negle<ft> the more 
unfit and undifpofed you will finde yourfelves* 
So you may thinke you may prophane one Sab- 
bath, negle&ing therein the dutyes required, and 
ferving not G o d v , but your owne lufts : but belo- 
ved, it will make you fecure,' the more a man doth 
in this kinde th? more he may doe : for this is true 
in every Art every a& 4 begetsahabite, and a ha- 
bice brings cuftome : fo it is as true in good 
things, the beginning of gpod brings m&nypar- 
ticular good things, and therefore if you can 
but get your hearts in a frame of grace, you (hall 
fjpcje a fup ply of grace, bec^fe 0irift faitfc,Jf hot 
fiotyci Wfftfi [i u&kfok d rM e &&**■•''&& that hath 
grace, and is careful! in the ufe of the meanes by 
Gods appointment, hee (hall thrive in holinefle: 
fo ( t if you but : once get the beginnings of faving 
grace, and be i&duft rip_us,;^d vigilant and careful! 
toimploy them, yop \vill in time grow ftrong;] 
you knov? iwh^t Chrift ..{"aid unto the fervant that 
had ufed his Talent well, he had more given him, 
{o if you beediligent in the ufe of the meanes, the 
inward mar* wUlgro w ftrong ; bm fttf t he ufing of 
the meanes obferve theft rules. 

. The firft rule, that I would have you obferve, 

if you wou\d have the meanes effe&uall, is this, 

iyou muft ufe, all. the meanest for if you ufe but a 

i part of the meanes^ yoa will riQtgrowftrong: as 

Q ; 



" -< •• " ■ > ■ WIAHrWL* 


Ihe Saints Spiritualljirength 


i. Rule. 

it is with the body, fo it is with the inward man: 
a man for the health, and growth of the body, 
will life all meanes, labour in health, PHyficke in 
fickneffe, recreation tor the whetting of the fa- 
culty: in a word, hee will ufe every thing that hee 
may ftrengthen the body, thus you muft doe for 
the ftrengrhning of the inward man, you mud 
ufe all meanes as hearing the Word, receiving the 
Sacrament, Prayer, Meditation, Conference , the 
Communion of Saints, particular fefolutions to 
goad,or elfe theinward man will not grow ftrong : 
thcfe are the food that the inward man feeds upon, 
it is with the inward man, as it is with a plant, if 
you would have a plane to grow, then you muft 
fet it in a good foyle, you muft dig about it, and 
dung it-; but if you be careleffe where you fct it. It 
•will not profper and thrive : even fo if you do not 
adde fatneffe of foy le unto the beginnings of grace; 
if you doe not ufe all the meanes, as the Commu- 
nion of Saints, and Prayer, the inward man will 
not grow ftrong, but wither and dye $ you will be 
dwarfes in grace, and holinefTe. 

- Thefecond rule, if you would have the meanes 
effe&uall, is this, you muft looke that you per- 
forme holy duties ftrongly,- for then the meanes 
ftrengthen the inward man, when they are done 
with ftrong affe<fiions : when hee ufeth them not 
remifTcly and coldly, for remiflTe anions weaken 
the habit : as for example, take water that is excee- 
ding hot, and put cold water to^ it, and you will 
weaken it: fo performs holy disyes, and ufe the 


The Saints SpritmU ftrengtb. 


meanes of grace reraifly and they will weaken 
the habite to good : it will worke an IndifpoiSti- 
on inthefoule: therefore doe them ftrongly, with 
much zeale and ftrong affedions, that the inward 
man may grow ftrong by the performance of 

The third rule ; if you would have the meanes 
effc&uall, then you muftbeeconftantintheufeof 
the meanes, for what is the reafon that there is fo 
little thriving in grace, that men remaine cripples 
in grace > but becaulc they ufe meanes of growth, 
but by fits, and haltneffe, that is, they are not conr 
ftant in a good courfe of life, they arc ftill off and 
on the rule : fometimes the fliot will bee fliort, 
and other times they hit the marke : they come 
feldome unto the meanes, now and then they 
pray,and now and then they make ufe of the Com- 
munion of the L o * d 3 this inconftancy joglges 
the faculty, and weakens the habite : and therefore 
it is unpoflible that you ihould thrive in grace ex- 
cept you beconftant: the Apoftle/^wcals them 
unliable men, let thefc never thinke to receive 
ftrengtl\in the inward man, till they come to more ; 
conftancy in good. Therefore labour to bee con- 
ftant in prayer, conftant in hearing, in meditation, 
in the Sacrament, in Conference, which if you 
bee not, you will not grow ftrong in the inward 

The fourth rule, if you would have the meanes 
effe&uall , is this, you muft take heed of depen- 
ding upon the meanes without God. For know 
0^2 that! 

3. Rule. 

lames x.f, 

4. Rule. 

ii^ The Saints Spiritualljlrengtb. 

U Sigtiti 




that the meanes without God, is but as a penne 
without Inke, a Pipe without water, or a'fcab- 
berd without a fword. They will not ftrengthen 
the inward man without God: for ic is the Spirit 
that puts life in the meanes, and yet you muft not 
cut off the pipe from the well-head : youmuft not 
depend upon God without the ufe of the meanes, 
but you muft ufe both: that is, firft feeke to God, 
and depend upon him for the ftrengthning of the 
inward man, and wit-ball ufe the meanes con- 
ftantly , beeaufe as water is carry ed from the 
Well-head unto the pipe, and fo from the pipe 
unto many places, fo the meanes are as pipes to 
carry grace into the foule t Therefore ufe them, 
and cut them not off by careleflenefle 5 if you 
doe, you will cut off the ftrengthof the inward 

The third meanes, if youwould ftrengthen 
the inward man is this, ymimjl get r citified ludge- 
ments : that is, you muft fee that your Judge- 
ments are right: for men doe deceive them-^ 
felves in their judgements; they thinke that they 
have ftrong judgements, and that they arable to 
judge of things, when indeed they are marvellous 
weak. Now that you may not deceive your felves, 
I will lay downc fome fignes of a re&ifyed judge- 

The firft figneof are#ifiedjudgement,isthis, 
you fhallknow it by your conftancy : fo much con- 
ftancy in good, and fo much is your judgements 
rectified, and on the contrary fo much inconfhn- 


The Saints Spiritual! Hrength. 115 

ci^and fo much weakenefTe ; as for example/vvhen 
a man hath propounded a rule unto himfelfe, and is 
not conftancinic, it argueththat he is weake in his 
judgement, becaufe he keepes not clofe to the rule 3 
or that there are ftronger, or more arguments to 
the contrary, which makes him to fall away, and 
fit dowae from the rule 5 and hee is thus pofed,be- 
caufe hee is but weake in judgement : as for exam- 
ple, if a man fliould come and proffer a man one 
hundred pound, not to leave fuch an a&ion, and 
another man (hould come and offer him two hun- 
dred pounds to leave it, if the man bee weake in 
judgement, hee will bee dra wne by the greater re- 
ward, though itbeeevilL: therefore if you would 
not bee beaten, 1 and made to fit downe by ftronger 
feeming .argument s^ than you have indeed in your 
fclfe, then you muft get your judgements redifi- 
ed : thcrfore examine your felves whether your 
judgements be re&ified, which you fliall know by 
your conftajocy in holy duties : if a little profit or 
pleasure will draw you away^. whatfoever you 
thinke of your felves, your judgements are 

The fecond figne, whereby you fhallknow 
whether your judgements arereftified, is this, Ex- 
amine whether your paffions be ftrong, forftiong 
paffions have weake affe&ions unto good, when 
the paffions of amanareftrong, they weaken the 
undemanding, they weaken the will, and the affe- 
ctions, as touching the truth, and therefore Paul in 
^3s 14. 1 5. when they would have made him a 

' Q3 __god v 

2. Sign*, 

Afts 14. x 7. 



7be Saints Spiritual! ftrength. 

I Sam. 11.6 

Aas4«5 2 ' 


{god, hee cries out, Wearemenfubjeduntopafli- 
ons as you are, that is, full of weakencffe, as if hee 
• fliould fay, your paflion in this thing proves your 
I weakeneffe of judgement : therefore labour to 
have ftrong affections to good , for this ftrength I 
in the affe&ions , comes from the inward man. * 
Againe, the ftrength of the affe&ions unto good, 
(how the abiding of the Spirit in the foule,as i Sam. 
ii. 6. It is faid, that the Spirit ef the L o r d 
came upon Saul, and he was angry : thatis,hisaffe- 
ftions were ftrong for Gods glory. In Alts 4, 32. 
After that they were filled with the Holy Ghoft 
they $eake boldly ; they had ftrong affeftions for 
Gods glory, and therefore the Spirit is compared 
unto fire and Oyle: Fire, that burnes and con- 
fumes , and Oyle that mollifies and foftens , fo 
doth the Spirit. Therefore examine, whether 
you burne in the inward man : fee whether you 
have ftrong affedionstogood; if you have, you 
are ftrong, if not, you arc weake : and againe, fee 
what cheerefulneffe you have : examine whether 
your hearts are foft and tender, and plyable,then 
it is a fignc that the Spirit is there : it is true, a 
ftrong man may have paflion, but it is but now 
and then, it continues not, it is not alwayes, yet 
fo much paflion as hee hath, fo much weakeneffe 
there is in him : thereforclabour to overcome your 

The third fignc whereby youfliall know whe- 
ther your Iudgemenrs are re&ified or no, is this, 
examine what contentment yvu have to beare 


The Saints Spiritual! ftrengtb. 


ldflfes and crofles. I gather this out of Phil.q. 12. 
I can faith the Apoftle, want and abound, / can 
doe ill things through Chr r « t that fir engthmth 
mee> examine therefore when you are abuied and 
reproached for Chnft, whether you can take it 
rpatiently , can you bee content to fuffer difgrace 
and reproach for Chrift; if you can, then it is a 
figne that you are ftrong in Iudgemenr, if not, you 
are weake, whatfoever yonthinkeof yourfelves. 
Proverbs 27. faith the Wife man, a wife man is 
knowne by his dignity, fo I may fay, a manthat 
is ftrong in the inward man, is knowne by his bea- 
ring of repioch without feeking after revenge a- 
gainc : this man is fpiritually ftrong in Iudgement : 
therefore try your ludgements by your contcntcd- 

The fourth figne, whereby you (hall know whe- 
ther you have redihed ludgements, is this, exa- 
mine whether you finde your fclves eafic to bee 
deceived, if fo, it is a figne that you are weake in 
Judgement, and therefore this is the argument that 
Paul ufcs wnto women, that they fhall not ufurpe 
authority over the man, 1 Tm.i. 12. Ipermitnot 
a woman to beare rule, becaufe fhee was firft de- 
ceived, fliee is eafier to bee deceived thenithe man, 
in the judging bet weeue good and evill : as for ex- 
ample, a man that is weake in judgement is like a 
chUde, and you know that children will be wonne 
with Counters, and feared with bug-beares } fo if I 
you love the world and the things of the world 
and are wonne by them, feared with the loife of 
X them, 



4. Sign** 

1 Tim ,-2, j 2 8 

1 1 8 The Sain ts Spiritual I ftrengtb. 


them," you are weakc in judgement : Againe, in 
things that are good in themfelves,if you ufe them 1 
immoderately, and then feeke to excufc this' by 
putting a falfe gloflc upon your doing, you are 
vveake in judgement : as for example, inftudying 
the Law, the thing in it felfe is good, but if by ftu- 
dying of it you feeke to excufe you from ftrength- 
ning of the inward man, that youhave no time and 
leifure, yeu are weake in judgement, becaufeyou 
are eafie to bee deceived : therefore asyou are af- 
fe£ed with thefe things, and astheyprevaile with 
you,fo you may judge of your felves. 

The fifth figne whereby you (ball know, whe- 
ther your j ^dgements are recftified, is this,examine 
what you are in the times of try all; asyou are in 
chefe times, fo you are either ftrong or weake , 
and fo God efteemes of you ; for God efteemes 
a man ftrong, as hee is in the time of tryall ; thus 
hee approved of Abraham • Abraham in the time 
of tryall was ftrong, and iWin the timeof tryall 
was ftrong; and therefore G o d fet a price upon I 
them ; hee prifeth them at a high rate, Abraham 
is his friend, and /Wis a chofenveffell, a&driot 
onely when the temptation is paft, but whenthe 
temptation is prefent, then fee your ftrength whe- 
ther you have ftrength to mafter particular cor- 
ruptions, if in this time youftartafide, youhave 
flawes and much weakenefie in you : you are like a 
broken bow that will feemc forlhow, as well as 
thebeft, but when a man comes to draw ir, then 
it brcakes : fo fome men feeme to bee ftrong in 


the, Saints Spirituafrftrength. 

Chrift till they bee tryed, but when they are 
drawne then they breake , they have no ftrength 
to withftand finne $ and therefore it is that God 
many times fends temptations and affli&ions to 
this end to try raen , to fee what is in them , whe- 
ther they are fuch as they feeme to be or no : not 
that he knowes not before, butbecaufe that by 
his tryall, others may know what they are : And 
here God makes a difference in tryals , fome are 
tryed by fmall, others by great tryals, partly be- 
caufe hypocrites may be knowne, and partly, be- 
caufe hee may ftirre up the godiy to get more 
ftrength § as alfo to wcanc them from depending 
upon their owne ftrength; therefore in Efa. 40. 
3 o. it is faid, Even the youths jhall faint and be wea- 
ry, that is, he that thought himfelfe to be ftrong in 
his owne apprehenfion,fhall proove weakc $ And 
thus much for the third meanes. 

The fourth meanes, if you would grow ftrong 
in the inward man, is this, youmuft remoove the 
excufes and thofe hinderames , which hinder the 
growth of the inward man , and thefe areefpeci- 
ally two. 

The firft hinderance is this , when ycu fpend 
your ftrength upon other things , and not in the 
ftrengthningofthe inward man 5 this makes you 
not to grow ftrong in the inward man : therefore 
you muft be wife to rake away from thefe things, 
and fpend more time , and take more paines in 
ftrcngthning of the inward man \ for this is the 
reafon that you grow not , all your time and aff> 

R dions 


4. Meanes, 

I. Hinde- 


The Saints Spiritual! ftrength. 

dions are after chc things of the world , and how 
you may grow ftrongin that, that you cannot 
mindc heavenly things, Againe, you hinder the 
growth of the inward man, when you fet your af- 
fc&ions upon bafe and vile things , this hindereth 
the growth of the inward man , this man is a 
weak man in grace^as for example,a man that hath 
money to befto w at Market,if when he (hall come 
there, he (hall beftow it on babies, and not on the 
things that he went to buy , this man were a foo- 
lifhman, efpecially he knowing, that he (hall be 
called to an account for it,how he hath laid it out : 
even thus and much more foolifhare men , when 
they fpend their time on their pleafures and luft, 
which are bafe things, and not on ftrengthning of 
the inward man, they befoole themfelves: and 
this is that which the Wife man faith , that there 
is a price in the hand of a foole , but hee hath no 
heart. When men negledi the ftrengthning of the 
inward man,they forfake a great price,that would 
enrich them : but becaufe they want knowledge, 
becaufe they are weake in the inward man they 
are not able to judge in the inward man of fpi- 
rituall thirgs: therefore never bragge of your 
ftrength, except it be theftrengthof the inward 
man, and rake heed of negleding the time. Paul 
would have the gathering for the poore to be be- 
fore he came,thar that might not hinder him from 
ftrengthning of the inward man, though that was 
a holy worke : Ic was a good fpeech of one, who 
arter that he had fpent much time in writing about 


Ibe Saints Spiritual! flrength. 

Controver fies, at laft concludes , I have faith he, 
fpene a great deale of time , but not ih ftrength- 
ning the inward man,the divell hath beguiled me, 
but he (hall goe beyond mee no more : that time 
that I have,I will fpend unto another end : It were 
wifedorae in you to doe the like , you that have 
/pent and doe fpend your time about trifles and 
babies upon your lufts , conclude , that now for 
the time to come , you will gather your ftrength, 
and bend all your labour and paines to this end, 
for the ftrengthning of the inward man, and fay in 
your felves , we had a price in our hands, that is, 
wee had much time whereby wee might have 
ftrengthned the inward man , but wee had no 
heart, that is, we were befooled , becaufe we did 
not know the excellency of the inward man, but 
we will doe fo no more, the time now that wee 
have , (hall bee fpent in this , how wee may bee 
ftrengthned in the inward man and grow in favour 
with God. 

The fecond hinderance that rauft be reraooved, 
which' is contrary unto the growth of the inward 
man is ftrong lufts,unmortified af£:<3ions:there are 
inward hinckrances which rauft be remooved be- 
fore the foule can grow ftrong in grace j thefe ve- 
nomethefoule, and keepe off the ftrokeof the 
Word, it keepes the plaifter from the fore - y as for 
example, if a man be wounded by an arrow, fo 
long as the arrow head is in the wound no plaifter 
will heale it : now as it is in the outward man,fo it 
is with the inward man,if you retaine any luft,any 

R 2 beloved 


2. Hinde 



5. Meanes, 

The Saints Spiritual! fir engtb, 

beloved finne , and fo come unto the ordinances 
of God, you will come without profit, becaufe 
the arrow head is in the wound , your lufts you 
keepe unmodified, and folong you cannot be hea- 
lcd,this keepes the plaifter off the fore : you know 
what paines the humours of the body will breed 
in a man , when they gather into any part of the 
body,and how rhey will hinder the augmentation 
in other parrs.So, when thefe evill humours of the 
foule gather together , and begin to reignc and 
beare rule in the foule, it isimpoffiblethatthe 
foule (hould grow in holinefle till they be purged 
away, therefore be earneft with God to purge out 
thefe humours,whether they be profit or pleafure, 
or honour, or any other thing, and in thus doing, 
you (hall ftrengthen the inward man , and the 
ftronger that the inward man is, the healthfuller 
the foule is ; I fay, it is unpoflible that you fliould 
thrive in the inward man, fo long as you retaine a- 
ny finne, and therefore our Saviour fair h, How can 
yeebdeeve, feeing you feeke honour one of another y 
if you retaine the love of credit and reputation in 
the world, before grace , how can you beleeve 1 
You cannot be ftrong in the inward man. 

The fifth meanes,to ftrengthen the inward man, 
is this, youmuftget fpirituall courage, and joy: 
you mud get joy in the new birth ; the contrary 
unto this, is difcoungeraent,and forrow, nothing 
fo much weakens the inward man, except fiine,as 
difcouragement: and againe, nothing foavailea- 
bletomake a man ftrong, as courage and joy; 

this j 


The Saints Spiritual! flrength. 


this was the meanes that Nthemiahufc^ Ntht. 8. 
when he would build up the Walks of Ierufalem, 
faith he, be not difcouraged or forrow , for your 
joy, (hall be as the joy in harveft. NchemUh had 
a great worke to doe, and what argument ufeth he 
to make them to hold out , but this to be full of 
courage and joy : as if he (hould have faid, if you 
hold your courage, you will hold your ftrength, 
and then the worke will be eafie unto you: and 
this we fee by experience:In warrc, great courage, 
where there is but little ftrength, will doe more 
then great meanes with little courage \ Iofhua 
can doe more with a fmall army full of courage, 
then a great army with little courage { Againe, I 
fay unto thofe that arc travailing towards Heaven, 
take heed of giving difcouragcments unto any, 
for this is the property of the divell,to difcourage 
men : and therefore this is the reafon that hee 
makes men doubt of their falvation, to feare their 
calling, toqueftion Gods love towards them in 
Chrift , that the way ro Heaven is narrow and 
hard, and God is pure and juft withall, and thou 
thy felfe art full of ftrong lufts •> thou (halt never 
fubdue them, it will be in vaine for thee to fet up- 
on them j hereupon he is fo difcouraged, that hee 
neglcdsthe mortifying of fime: but be not dif- 
couraged , but know that ftrength to refift the 
lead temptation is not of your felves , it is not 
yourownej Well then, if it comes not by any 
power of your owne , but it is by the ftrength of 
I another. Theo for you* comfort know that hee 
I R 3 that 



6 Meaner 

The Saints Spirhuall ftrengtb, 

that gave you power againft a fmall temptation, 
is alfo able and willing , and will certainely helpe 
you againft a raging luft: and fo likewife for the 
performance of holy duties,though yon find your 
felves indifpofed to pray, or heare the Word, or 
the like, yet know, that it is God that fits the 
heart : hee can of unfit, make it fie, and of un wil- 
ling,make it willing : and remember the promife. 
Luke 1 1. 14. hee will give the holy Ghoft unto them 
that aske him : hee will give fuch a fupply of 
grace, that yee fhall bee enabled to withftand any 
temptation, therefore if you would grow ftrong 
take heed ofdifcouragements , and let one Chri- 
ftian take heed of difcouraging of another Chri- 
ftian by any fpeech, a&ion, or behaviour , and let 
Minifters take heed of difcouraging of their 
flockes: for it is the property of falfe prophets, 
to difcourage the people from God. And this is 
the finne of this land , cfpecially of prophanc peo- 
ple that never thinke tbemfelves well , but when 
they are carting reproachfull fpeeches againft 
thofe that labour to ftrengthen the inward man: 
but this difcovers a great deale of corruption in 
them , and it is a meanes to pull downe the 
Iudgements of God upon them. Againe, take 
heed of difcouragements, bee not caft downe 
when you meet with fuch as will revile you, and 
fpeakeevill by you , this will weaken the inward 

This fixt meanes, if you would ftrengthen the 
inward man, is this, you mttH get faith : you muft 



The Saints Spiritual! ftrength. 

labour to bee ftrong in the Lord, you muft goe a- 
bout all things with Gods ftrength , and not with 
your owne : and therefore the Apoftle faith, When 
I dm weake> then I amfir&ng : 2 Cor. 12.13. And I 
rejoyce in my infirmities, that the power of God 
may be feene in my weakenefle, that is, I rejoyce 
in thofe infirmities that difcover my owne wcake- 
nefle to God , that I may not put any confidence 
thereby in my felfe. Againe, I rejoyce in my in- 
firmities, becaufe they aremeanes to humble me. 
Againe, I rejoyce in my infirmities and weake- 
ne(Te,becaufe hereby I feele my weakenefle, that I 
may goe out of my felfe,and depend wholly upon 
God : therefore when you goe about any bufi- 
neffe , or performe any holy adion unto God, as 
you muft doe it in Faith, fo you maft renounce all 
ftrength in your felves , and then God cannot but 
profper your bufinefle or whatfoever good you 
goe about, when you goe about it with Gods 
ftrength, as Gideon did: and on the contrary the 
Lord hath pronounced a curfe againft him , that 
(hall goe about any thing with his owne ftrength, 
Ier. 17. 5, Cur fed is the mm that maketb flejh bis 
Arrne, that is, thar goeth about any thing in confi- 
dence of his owne ftrength without Faith in me: 
thus you fee, that if you would bee ftrong in 
the inward man , you muft get faving Faith in 

The feventh meanes , if you would ftrengthen 
the inward man, is this, you muft get the fpirit, all 
other waves will nothing availe you , except you 
-- - get 


1 Cor. ii. io. 

Icr. 17. J, 

7. Memes* 



The Saints Spiritual! ftrength. 

get this,for this is that which makes them effrdu- 
all , and makes a difference betwixt men. Samp- 
fon was ftrong, and fo were other men, but Samp- 
fon was ftronger then other men , becaufe hee had 
the Spirit , and it is faid of lohn Baptifi , that hee 
came in the fpirit of Eliah 5 that wliich made a dif- 
ference betweenc lohn and other men was the Spi- 
rit, he came in the fpirit of Eliah , hee had the fame 
fpirit that Eliah had , and therefore hee had the 
greater efficacy, if lohn had not had this fpirit, he 
had beene but as other men, therefore whatfoever 
you doe, labour above all things to get the fpirit, 
nothing will ftrengthen the inward man, except 
you have the Spirit, it is the Spirit that makes the 
inward man to grow ftrong in the foule: And thus 
much for the meanes of the ftrengthning of the 
inward man,and for this point: we now proceed. 
[ By the Spirit: ] 

The next thing that is to be confidered , is the 
meanes which the Apoftle lay es downe, whereby 
they may be ftrengthned in the inward man , and 
that is, to have the Spirit : that hee would grant 
you, &c. that you may be ftrengthned by the Spi- 
rit in the inward man: as if he ihould fay, if you 
would know what will ftrengthen you , it is the 
Spirit. Hence note this point. 

That whatfoever faving, or fantttffwg grace , or 
ftrengtb of grace ^tvery man hath, ft all proceeds from 
the fanttifywg fpirit : I fay, all the faving grace, 
all ftrength of grace comes from the Spirit, 
yet doe not miftake mce , as if I did exclude the 


The SaintS'Spirituall ftrength. 

Father and the Sonne, for they worke wgetherin 
every a<ft$ the Father workes not without the 
Sonne, the Sonne workes not without the Father, 
the Father and the Sonne worke- not wirhout the 
Spirit, neither dotbthe Spirit worke without the 
Father and the Sonne 3 for what one doth 5 all doe: 
but I afcribe the worke of fanftification unto the 
Spirit, becaufe it is the proper worke of the Spi- 
rit to fan&ifie, and hee is the ftrerigthner of all 
grace, that is, all grace comes from the Father, 
as thefirft eaufe of all things 5 and then through 
Chrift by the Spirit , Grace is wrought in the 
Soulej Therefore thefe three diftindions of the 
Trinitie is good , the Father is of Himfelfe, the 
Sonne is of the Father, and the Holy Ghoft is of 
the Father and the Sonne, that is, the Holy Ghoft 
proceeds from the Father and the Sonne , and is 
fent unto the hearts of his Children to worke 
Grace,and Holinefle in them, and it muft needs be 
fo that the holy Ghoft is the onely Worker , and 
Strengthner of Grace , becaufe proceeding from 
fuch a Holy Fountaine, as the Father and the 
Sonne is, he muft needs bee Holy, and the way 
to get San&ification and Holinefle, is to get the 
holy Spirit. For in a thing that is fent to fan- 
ftifie, two things are required 5 Firft, hee that is 
fent to fanftifie muft proceed from a holy Foun- 
taine, but the Spirit doth proceed fromamoft 
holy and pure God j therefore it cannot chufe 
but be a holy worke , that Hee workes : Second- 
ly, the fecond thing required in him chat is fent 

S to 





The Saints Spiritual! fir engtb. 

to fan&ifie, is this, that he fubfiSt in fan&ification, 
chat is, that hce depend not upon another for fan- 
<5lification,buc that he be able to fandt ifie himfelfe: 
now this is the excellency of the holy Ghoft , He 
is fan&ification and holinefle it felfe , that is fub- 
fifting in fan&ificationand abounding in holinefle, 
and therefore able to Strengthen the inward man. 
But that you may more fully understand this 
point, I will (how you how the Spirit Strengthens 
the inward man,and workes holinefle and fanflifi- 
cation, and this will appeare in foure things. 

The firft way how the fpirit Strengthens grace 
in the foule,is this, by giving unto the foule, an ef- 
fe&uall operative and powerfullfacultie, and that 
is done by rearing the inward man in the foule, 
and (ecting- up the building of grace, and this, He 
doth by Shedding abroad in the heart the bleSTed 
effects of grace unto every facultie: as the blood 
is infufed into every veine, or as the foule goes 
through every part of the body , and fo gives life 
unto it 5 fo doth the Spirit goe through all the 
parts of the foule, by infuSing fpirituall life and 
power into them, and therefore the ApoStle calles 
it, Epb.i. his effc<5fcuall power ,that is, he hath fuch 
efficacy in working, that he infufeth fpirituall life 
unto the whole foule. 

The fecond way how the Spirit Strengthens 
grace is this,when he hath fet up the buildings, & 
Swept; every corner of the foule , then he inables 
the foule to doe more then it could doe by nature, 
by putting new habits and qualities in the foule: 




The Saints Spiritual! ftrengtk I 129 

! as fir(t , when a man can doe more then a naturall 
man can doe by nature, then the Spirit hath added [ 
new habits ; as for example , any hand can cut 
with a Chiffell or the like inftrument,but if he can 
by it make a pi&urc , this is a worke above nature 
becaufe no man can doe it unlefle he hath beene 
taught it.So when the Spirit comes into the heart, 
then it makes a man to doe more then naturally he 
can doc : water you know the nature of it is cold, 
but if you would have it of another qualitie, then 
you mud put a quality of fire into ir. So the foule 
is dead, and cold by nature, but if a qualitie of the 
fire of the fpirit be added unto ir,then it will be a- 
ble to do more then it naturally can doe : therefore 
examine what new habits and qualities be in you : 
whether you have a new habit of patience , love, 
hope, and experience, thatj is as patience begets 
experience, and experience hope, fo where the 
fpirit is, it doth beget new habits, and qualities in 
the foule, by which it is able to doc more then 
naturally it can doe : as I faid , it firft builds the 
houfe,and fweepes the roomes and then it fits,and 
furnifhcs the roomes with new habits and quali- 
ties of grace. 

The third way how the Spirit ftrcngthens j, ir#r%. 
grace, is this, when it hath given us new habits, 
then it inables and helps us to ufe thefe habits to 

And herein appeares the power and excel- 
lency of the Spirit, notonelyto give fpiriruall 
life, and ftrength , but alfoto inable us to ufe that 
''• Si ftrength 


A&S4, 3 a. 

Tib Sdiatt Spirituall ftrength. 

(Irength for the ftrengthning of the inward man : 
there may bee qualities , and habits in the foule, 
and yet want power to ufe them : as for example, 
a man that is ail ^epe, hee hath habits and quali- 
ties, but hee wants power to ufe them , or as a 
man that hath an inftrument that will found well, 
but hee wants skill to ufe it , fo many men they 
have habits and qualities , but becaufe they want 
power to ufe them,thcreforethey are not ftrength- 
ned in the iaward man: but he that hath the Spirit 
hath withall power to ufe thofe habits to good : 
therefore it is faid , that they Tpake as the Spirit 
gave them utterance, that is, they had power from 
the Spirit > to fpeake, to doe, to ufe thofe habits 
; which were in them : thus Sampfon by the power 
I of the Spirit, had power to ufe his ftrength, A its 
4. 3 2. It is faid that the Apoftles^^ boldly, that 
1 is, they had power, for you muft know that there 
may be common graces in the heart, and yet want 
power , but when the Spirit comes , then it puts 
ftrength in the inward man to worke accordingly. 
Thus ii; is faid , that the Spirit came upon Saul, 
and hee prophefied , that is, hee was able to doe 
more , then before he could doe : and yet know 
that you may have true grace, and yet now and 
then for the prefent wantadion, you may want a 
power to doe ought with it , and it is then when 
the Spirit feemes to abfent himfelfe from the 
foule , and this jvas that which the Apoftle fpake 
oi'mHeb. 11. Brethren yoa have forgotten tbt con- 
foUtion, that is, your fpiruuall ftrength and power 



The Saints Spiritual! fir ength. 

be hid as dead and forgotten 5 but the Spirit will 
returne, and you (hall finde your power to good 

The fourth way whereby che Spirit ftrengthens 
grace in the foule,is, by giving efficacy and power 
unto the meanes of growth, which is a fpeciall 
mcanes for the ftrengthning of the inward man, 
for as he fcts up the building > and furniflieth the 
roomes, and gives power unto thefoule to ufe 
them, fo that which makes all thefe effe&uall, is 
this , when he gives power and efficacy unto the 
meanes that are for the ftrengthning of the inward 
man : now you know that the Word is theonely 
meanes to worke new habits , and qualities in us, 
to call us and beget us unto Chrift. And if the 
Spirit fliould not adde this unto it : namely ,effica- 
cy,it would never beget us unto Chrift : therefore 
this is the meanes to make all effe&uall, it gives a 
bleffing unto the meanes of grace 5 the Word a- 
lone without the Spirit , is as I told you , but as a 
fcabberd without a fword , or a fword without a 
hand , that will doe no good though you fhould 
ftand in never fo much need , therefore the Apo- 
ftle joynes them together, \Jttt. 20. 32. he calles 
it tbtWordof bis grace, that is, the fpirit muft 
worke grace by it, or elfe the Word will nothing 
availe you. Againe, prayer is a meanes to ftreng- 
then the inward man , but if the Spirit bee not 
joyned wich ir, it is nothing worth, aod therefore 
the holy Ghoft faith, pray in the holy Ghoft, that 
is , if you pray not by the power of the holy 

S3 Ghoft, 

l *h 

+ mrkg % 


l 3 l 


The Saints SpirituaD ftrength. 

Ghoft, you will never obtaine grace or fan&ifica- 
tion. The Spirit is unto the meanes of grace, as 
raine is unto the plants j raine makes plants to 
thrive and grow, fothe fpirit makes the inward 
man to grow in holineffe : therefore it is the pro- 
mife that God makes unto his Church in the 
Scripture, that hee will pewre water upon the dry 
ground. The heart that before was barren in grace 
and holineffe, (hall now fpring up in holineffc,and 
grow ftrong in the inward man , and this (hall be 
when I (hall powre my Spirit upon them , there- 
foFe'you fee how the Spirit doth ftrengthen grace 
inthefoule, by building and fetting up the buil- 
ding of grace in the foule , and then by furnifhing 
the roomes with new habits, and qualities of 
grace, and then by giving power unto the foule to 
u(e thofe habits to good , and then by giving a 
bleffing unto all the meanes of grace. 

The ufeof this ftands thus $ If the Spirit be the 
onely meanes to ftrengthen the inward man, then 
it will follow that whofoever hath not the holy 
Ghoft hath not this ftrength , and whatfocver 
ftrength a man may feemeto have unto bimfelfe, 
if it proceed not from the Spirit , it is no true 
ftrength,tat a falfe and counterfeit ftrength : for a 
man may thus argue , from the caufe unto the 
ef&& : the true caufe of ftrength muft needs bring 
forth ftrong eflfeds , and on the contrary that 
which is not the caufe of ftrength , cannot bring 
forth the effeds of ftrength : fo I may reafon, 
that no nacurall ftrength can bring forth the 


The Saints Spiritual! ftrength. 

ftrength of the inward man , becaufe it wants the 
ground of all ftrength which is the Spirit : and 
therefore you may have a flalh or a fceming power 
of ftrength, fuch as the Virgins hzd y (jaatth. 2 j. 
that feemed to be ftrong in the inward man, but it 
was but a fained ftrength becaufe they had not the 
Spirit : it is the Spirit that mud give you aflurance 
of falvation and happinefle. And 1 havechofen 
this point efpecially in regard of the prefentoc- 
cafion, the receiving of the Sacrament , before 
which you are efpecially to examine your felves 
whether you have this or no , which if you hive 
not, then you have neither ftrength in the inward 
man, nor any right or intereft unto Chrift : For I 
may well follow the Apoftles rule, that they that 
are Ghrifts have the Spirit, 1 Cor. 2. 10. The Spirit 
fearcheth the deepe things of Go J, which hee hath re- 
vealed unto m by his Sprit : Ephef 1. 13. You were 
fealed with the Spirit of promife, Rom. 8. 11. That 
they fhouldbee rat fed by the Spirit thatdwelletb in 
them :■ and againe, as many as are led by the Spirit of 
God, they arethefonnes of God : thus you fee that 
it ftands you upon to examine your felves whe- 
ther you have the Spirit : but above all places, 
there are two places , which prove the necelfitie 
of having the Spirit , the one is this place which 
is my text, That you may beftrengthnedby the Spirit 
in the inward man, and the other is the place which 
Saint lohnhath in 1 John 3. 14. By this wee know 
that we are tr an flat ed from death unto life, becaufe we 
love the brethren: it is a figne co judge of your 



Matth. »?. 

iCor.i. io. 

Eph.i. 1$. 

Rom. 8, 1 1» 




Matth.j. li. 

A& i.J. 

Tbt Saints SpritmH ftrength. 

I fpirituall ftrength by your love, if wc be united in 
the bond of love, ins a figne that wee have the 
Spirit , and having the Spirit, it is the caufe that 
we are tran(lated,that is,changed$fo that you muft 
be changelings from finnc to grace , before you 
canbefaved. Examine therefore, what effe&uall 
fpirituall ftrength you have, what fpirituall love 
there is amongft you , and fo accordingly you 
may judge of yourcftates, whether you have any 
right or intereft unto Chrift:and that I may helpe 
you in this thing, I will lay downe fomefignes 
by which you (hall know whether you have the 

The firft figne whereby you (hall know, whe- 
ther you have the fan&ifying Spirit or no, is this, 
if you have the fandifying Spirit you will be full 
of fire, that is, it will fill you with fpirituall heat, 
and zeale 5 now if you finde this in you, then it is 
the falsifying Spirit , and therefore nbn faith of 
Chrift, LMattb.s.xi. that he will baptize them 
with the Spirit and with fire, that is, he will bap- 
tize you with that Spirit whofe nature is as fire, 
that will fill you full of fpirituall he^teand zeale, 
and therefore it is faid, e/f ff. 2. 3. that they had 
tongues as of fire, and againe, it is faid that the A- 
poftlcs were ftirred up with boldneflc to fpeake, 
that is, when they faw God difhonoured,this Spi- 
rit kindled a holy zeale in them, it fet their hearts 
on fire , it fa their tongues on fire 5 fo when the 
fpirit enters into the heart of a Chriftian , it will 
fill it full of heat, and zeale, the hearr,the tongue, 


7 be Saints Spiritual! fir engtb. 

chc hands , the feet , and all the reft of the parts 
will be full of the heac of the fpiric. And it is im- 
poffible that any man fliould have true zeale , ex- 
cept hee have thefpirit: therefore it is faid that 
they fpake with new tongues, as the fpiric gave 
them utterance , they fpake with a great deale of 
zeale, of another nature and qualkie then they did 
before : Well then, examine what heat and zeale 
you have in your anions 5 fo much heate, fo much 
fpiric : Hee (hall baptize jou with the Spirit and with 
fire. If you have the fan&ifying Spirit you fhall 
know it by the zeale that is in you , in the perfor- 
mance of holy duties, therefore, I fay, this is an 
excellent figne, whereby a man may know, whe- 
ther he have the fpirit or no.Now,that a man may 
kffow this the better, I will make it cleere by this 
example; Take a bottle that is full of water, and 
another that is full of Aqua w/^tookeupon them 
but wardly,and they are all one in colour , but if 
you tafte, the one is hoteand lively, but the other 
is cold and raw, fo if you looke unto the outward 
formall a&ions of wicked men, they have the 
fame colour that the anions of the holy mea 
have, but if you tafte them , examine their lives, 
and fearch into theit 4 hearts, you (hall finde a great 
difference 5 the one of them it may be, may feeme 
to have life and heate in them , but they want the 
Spirit : for they have neither a loathing of fiane, 
nor power to rcfift fiane 5 they may put a £*lfe co- 
lour upon their avians but it will not hold , they 
may reftraine fome lulls for fome ends , but fuch 

T cannot 



Ths Saints Spiritual flrengtb. 

i Cor.7. 


cannot m after and fubdue thjm, and it may heat a 
part of his heart , but it cannot heat all his heart 5 
but where the fan&ifying Spirit comes,it heats all 
the foule, kindles a holy fire in all the faculties v to 
burne up finne which is there- Aad this wjjwthfc 
difference bet weene lohn Baptijls Bjptifme,and the 
Baptifme of Chrifh him would baptize them 
with water ; but C irift in the fpirit and with fire : 
therefore examine what heate :here is in you a- 
gainft evall,and what zeale there is in you to good, 
are you cold in prayer., in conference, in the Com- 
munion of Saints , it is a figne that you have Hoc 
the fpirit : it may be you heare , and readc , and 
pray, and confme , but fee with what heat you 
doe them. Is it with you in thefe things,as the A- 
poflle would have you to be in earthly, 1 Cor. 7. 
30,31. Toferrow, as if jet for row td not j to ufe tbt\ 
world as if you u fed it not : doe you pcrforme holy 
duties with chat coldneffe as if you cared not whe, 
ther you did rhem,or did them not, doe you heare 
as if you heard not , and doe you receive the Sa. 
crament as if you received it not,and do you pray 
as if you prayed not , and doe you love as if you 
loved it not : then furely,ycu have not the Spirit: 
And on the contrary , if you finde fpiriruall heate 
and zeaie in you , a nimblenefle and quicknefifc ro 
good , it is a figne that you have the Spirit, for it 
is the propertie of the Spirit to heate the foulc j 
therefore the Prophet faith, That the zeale of thine 
Houfe hath even eaten mee up : Intimating , I have 
fuch a meafure of zeale wrought in mee by thy 


The Saints Spiritual! ftrengtb. 

Spirit, that I cannot Tee thee in the leaft meafure 
difhonouredjbut I muft burne with zeale. There- 
fore examine, whar zeale you have for God and 
godlineflejare you hot for thethings of the world, 
and cold for grace and holimffe; whatfoeveryou 
thinke of your (elves, yet you have not the farci- 
fying Spirit. There is not a holy man or woman, 
that belongs unto Chrift, but they have this holy 
fire in them* and yet 1 would not have yoa to 
miftake mee, as if every Chriftian did attaine unto 
the like heate and zeale as others doe: For you 
I muft know that fomc have more, fome have kffe, 
according unto the meafure of the fan<5Hfying 
Spirit that they have,but this you muft know,that 
you muft be full of heate,full in fome meafure an- 
fwerable unto the meafure of the ftn<3ify ing Spi- 
rir$ but if you finde no heate at ail in you,tbenyou 
have not a graine of the Spirit : not to be hot is 
to bee!uke*warme, and luke-warmeneffe, is that 
which God hates ; his a temper mixt, which is 
both loathfome to nature acd odious to God. 
Revel. 3.15. the Laodiceans were neither &tf nor 
cold but lukt warme, that is, they had neither heate 
to good,nor fo cold as to fbrfake the truth. Sinne 
and holint ffe ftood in tquilibrto together, and they 
had as good a mindc unto the one , as unto the o- 
therj now bccaufe it was thus with them , there- 
fore faith God . / mil (pue them out , and then in 
the next verfe, hee exhorts them to 1st zealous and 
Amende except you labour to be hot in the Spirit 
you cannot befaved.?/';*? 2.14. the Apoftle faith, 

T 2 That 





The Stints SpirituaR ftrengtb. 

Tbdt CbriB dyed , that bet might fur chafe unto him- 
felfc a people zealous of good xvorkes : this zeale 
muft doc bee a conit rained zeale, bucawilliog 
zeale, and if there were no orher motive co move 
men to bee zealots but this, hecaufe Chrift came 
to redeeme them , for this end that they might be 
zealous for his glory , if there bee any fparke of 
the fire of the Spirit in him , it will burne at 
C irifts difhonour : and if Chrift came unto this 
end ro make men zealouj, then furdy Ciirift will; 
nor ioofe his tnd^ but they that Chnft will fave, 
Anil be zealous: therefore I befeech you labour 
to be ftroag in the inward man, and labour to get 
the Spirit that you may be zealous : but alas, men 
have drunke too much of this Cup of giddinefie, 
they thinke they need not bee fo zealous as they 
are : but I fay, if you be nor, iris a figne that you 
have not the Spirit: efpeciallyit ftands men now 
upon, if they have any holy zeale in them to (how 
it : I fay, it is time you fhould fliow it when you 
fee fuch halting betweene two opinions , fhow 
your zeale by hating, and abhorring Popery, and 
by labouring to draw men from it:efpecialIy,now 
when we fee men fo defirous to goe into Egypt a- 
gaine, which is to be lamented in thefe dayes, for 
which the Lord hath ftretcht out his hand againft 
us : but where is our zeale i what fpirituall heate 
is there in us , where are thefe men that at fuch a 
time would have becne hot and zealous + nay, 
where are the generation of thefe men * furely, 
they are all gone, for there is no heate and zeale 


f The Saints Spiritual ftrengtb. 


left : it is true we abound in knowledge ; we have 
the fame knowledge that they had , hut we want 
their zeale and fpirit , and we have the fame gifts 
but we want their Spirit: but let us now at length 
(hew our felvcs to be in the fpirir, to have the Spi- 
rit in us, by our zeale againft evill. 

But you will fay that many holy men that have 
the Spirit , yet are not fo hot and zealous againft 
evill but are marvellous milde and patient : there- 
tore a man may have the Spirit , and yet not bee 

Firft, to this I anfwer, that holy men may have 
pits, wherein they may be f aloe. They may have 
drofiTeaAvell as Gold, and hence they may bee 
drawne by a ftrong paflion and luft , not juftly to 
weigh finnes aright , whence arifeth remifleneffe, 
and negIe#,both in doing good,and refifting evill: 
but this in a regenerate man , I call but a paffion 
becaufe it continues not : for prayer,and the prea- 
ching of the pure Word, will recover this againe, 
that is, will recover his ftrength and make him 
zealous againft fianes 5 but if you fee a man ( what- 
focver profeffion hee makes of Chrift ) that can 
winkeatfiwe, and not bee moved at it, and the 
Word nor prayer doth not kindle this holy Fire 
in him , then certainely that man is a dead man 5 
there is no fparke of holineflfe in him : therefore I 
may fay unto every holy man , as they were ufed 
to lay to Hanmball, that hee had fire in him , but 
hee wanted blowing: fo I fay unto you if you 
I have the Spirit, youhave heate in you, but if this 
< _ T j heate 

Objctt. I 



Anftf* 2 * 

The Saints Spiritual! firengtb. 

■■"■ ■ ^ ' 

hcatc doth not sppeare at all times , or at fome- 
times , it is bccaufe it wants blowing ; for when 
they have a juftoccafion toexercife theftrength 
of the inward man for Gods glory , they will 
fliow that they have zeale in them, and be hot and 
lively to good , and not dead in fiane : for this is 
the difference bctweene a man that is dead , and a 
man that is in a fwone, take a man that is in a 
fwone , if Aquavit* and rubbing of his Joyats 
will not recover him it is a figne that he is dead,fo 
if the Word will not worfce heate in you, it is a 
figne that you are more rhen in a I wone,y ou are al-' 
ready dead in the inward man : it is faid of the A- 
damant it will not be heated with fire , fo I may 
fay, if the Word will not heate you when you are 
rubbed with it,is a figne you are like the Adamant 
dead unto grace. 

Secondly to this I anfwfcr,thathowfocver fome 
men that are fan&ified are not fo zealous as are 
fome hypocrites, which is true ; yet I fay it is no 
good argument to fay , that becaufe counterfeit 
drugs , and wares have the fame fent and fmell, 
that the good wares have , that therefore they 
!«re as good > or that the good wares have not the 
like 5 but it were better to fay that they have not 
the fame, and that the difference k in this, that the 
affe&ions have a falfe dye and glofle put upon 
them : and fo there is a falfe and counterfeit zeale, 
and there is a true zeale. As there may be yellow 
peeces counterfeit, afwell as yellow peeces true 
cnettall , fo there may be counterfeit fire, as well 


The Saints Spirifuoiftrength. 

as true fire $ this then I fay,tnen may be fandified, 
and yet be milde,and not of fo hot and fiery a dif- 
poficion. They may not fo burnc in the Spirit as 
others doe, but yet it is not good to conclude that 
it matters not therefore whether you be z:alous or 
no : for howfoever it is true in him , yet it may be 
fuife in thee, and know alfothat this meekenefle is 
joyned with much holy Zeale, though it be not 
outwardly exprcfied 5 for as certainely, as where 
true fire is, there is heate, fo where there is the 
Spirit, there is zeale , therefore examine whether 
you have heate in you, if you have not, you have 
not the Spirir. 

The fecond figne whereby you (hall know, 
whether you have the fan<5hfying Spirit or no, is 
this : If pa finde that yoa are not onely able to doe 
more, then you could naturally $ hut you have alfo bo- 
Imeff'e joyned with it. 

This figne I make of two parts , becaufe a man 
may do many things that may carry a (how above 
nature and yet want holine(Tc> but if they bee a- 
bove nature, and then have holinefTe joyned with 
them , then it is a figne that you have the fan&ify- 
ing Spirit. 

Firft, I fay, it will make you to doe more then 
you could doe by nature , i: puts another manner 
of ftrength in you , by which you are able to doc 
thefe things, which before you were not able to 
doe 5 as tor example, it will worke in you a pati- 
ence above a naturall patience ; this wee fee in 
Chrift hirafelfe when he was crucified he opened 



2. Signc% 



Matth. i J. $ i. 

A&s 16, if. 
Acts 5.41. 

Aft* 4. 14. 

1 Sam.i8,x». 


i »- . i n- . - ,. .. 7* . ■■ ■ . 1 ■ 

Tfo Sd/att Spirituall ftrength. 

not his mouth, he was like a lambe ; he had more 
then natorall patience: this is true hi Paul,Peter,z$d 
the reft of the Saints, Againe, it works in us love 
above a naturall love, therefore it is faid, that 
Chrift was full of love , hee had companion on the 
multitude. Againe, it workes in a man a joy more 
then naturall joy 5 this wee fee in Paul and Silas, 
when chey were in prifon they fang for loy, and the 
Difciples in the Affs, rejoycedthat they mrethought 
worthy tofuferfor cbrifl. Againe, it workes in a 
man boldnefle , above naturall boldncfTej and 
therefore it is faid, ^^4.14. that they f reached 
the Word with great boldnejfe, that is, withabold- 
ncfle above a naturall boldnefle : and fo Luther ,he 
was indued with this Spirit of boldncffe ; becaufe 
elfe hee would never be fo bold in the defence o? 
the truth, if he had not had another Spirit in him. 
Againe, it workes in a man wifedome, above a na- 
turall wifedome, 1 Sam, 18.12. it is faid of David, 
that the Spirit of the Lord wts with him : and there - 
fore Saul was afraid of him ; and fo Abimelech fea- 
red Abraham , becaufe he faw in him a great mea- 
sure of wifdome and difcretion. Againe, it works 
in a man ftrength above naturall ftrength 5 becaufe 
with the ftrength of nature , they have another 
added to it. Againe , it will make you fee above 
a naturall fight 5 therefore it is faid, they /hall not 
need to teach one another , but they (hall bee all 
taught of God : they (hall fee into the excellencies 
that are in God, Now examine your felves,whe- 
ther you have the Spirit or no, 1 fay,by this if you 


the Saints Spiritual! flrengtk 

have this power to worke above nature. For if 
you have the Spirit, you (hall finde your felvesa- 
bletokeepe downe yourlufts, have power and 
abilitic to fandifie the Sabbath , power to pray, 
power to fceare, power to conferre, power to me- 
ditate, power to love, power to obey, all above 
nature ; a power to forfake life,and libertie 3 riches, 
and honour, pleafure, and all things if they come 
in competition wkhChrift, which no man will 
doe except he have the Spirit. 

Secondly , as it gives ftrength and other excel- 
lent qualities above nature, fo ic addes unto it ho- 
linefle* it puts a tin#ure,and a good dye upon all 
your a#ions,it warmeth thegift of the mindc,and 
puts the heart in a frame of grace : many men have 
a kinde of ftrength, but they want hoi inefle and 
fandtification with it; now a man is faid to bee 
a holy man, when the foule is feparated and di- 
vorc ft from things that are contrary to its falva- 
tion and happinefle , and joyned and united unto 
Cirift wholly and totally , then and not till then, 
is a man a true holy man : it is with a holy man in 
this cafe, as it is with a fpoufe , (bee is feparated 
] from others,and united unto her husband : there- 
fore they that have the Spirit, have holinefle with 
1 it : the veflels in the time of the Law they were 
holy veflels. becaufe they were appointed for 
Gods worfhip: in like manner, when the Spirit 
.comes into the heart,it fan&ifics it,and makes him 
I a holy man , by making him in all his ay mes and 
ends , to pitch upon Gods glory , and this can no 

V man 




$ % Signe. 

When by what 
mcanes the 
Spirit comes 
into the heart. 

— ■ . — . ■ — ii. i n 

The Saints SpirituaQ ftrengtb. 

man doc till Chrift bee his. As in the Canticles, 
the Church faith, I am my beloveds , and my belt, 
ved is mine : that is , becaufe he is my husband, 
and Iam'hisSpoufe; therefore I will labour to 
be like him in holinefle, and our Saviour prayeth 
for this holinefle for his Difciples , lohn 17. 17. 
Sanftifie them through thy truth , thy Word is truth : 
the Word is the raeanes to workc holinefle in 
them: when the Word comes, then comes holi- 
nefle , but when profit or pleafure comes to take 
place , then the Spirit of holinefle is as it were 
pluckt from them , but when they have the Spirit 
then they fee the vankie of thefe earthly things, 
and therefore it is that men are deceived with 
falfe and counterfeit wares , becaufe they want 
the Spirit of difcerning , but when the Spirit of 
God comes into the heart of a Chriftian , then it 
(howes him the vanity of thefe things,and this he 
doth by enlightning the mind : and therefore it is 
that they are kept from playing the adulterefles 
with thefe things , becaufe they have the Spirit 
of difcerning: Now examine what ftrength a- 
bovenature s whatcon^un&ionof holinefle have 
you with ir, what Spirit of difcerning have you : 
arc not thefe things in you? then you have not 
the Spirit. 

The third fignc, whereby you fhall know 
whether you have the Spirit or no, is this, exa- 
mine when, and by what meanes it came into the 
heart , this is the figne that the Apoftle makes in 
Gal* 3.2. Bid you faith hee, receive the Spirit by the 


Ike Saints Spirituaflftrengtb. 

workes of the Law or elfe by faith Preached, that 
is> if you have the Spirit, then tell mee how came 
you by it, when, and by what raeanes came hec 
firft into the heart. 

But here all the queftion is , how a man may 
know whether the Spirit be come into the heart 
in the right manner or no. 

To this I anfwer,that this you muft know, that 
the onely meanes to receive the Spirit into the 
heart , the right conveyance of the Spirit into 
the heart, is by the Word purely preached, when 
it comes in the evidence of the Spirit purely, with- 
out the mixture of any thing of mans with it : and 
further you (hall know , whether you have recei- 
ved the Spirit by the preaching of the Word , by 
thefe two things 5 by the antecedent , and by the 

Firft,you fliall know it by that which went be^ 
fore: if the Spirit hath beene wrought by the 
Word , then there will bee a deepe humiliation 
wrought in the foule for finne , and then Chrift 
and the Spirit comes into the heart , and begins 
tochcereupthe deje&ed foule , and ftrengthens 
the inward man, and then thereupon there will be 
a thorow change wrought in the whole man, and 
it muft needs be fo - y becaufc the nature of the Spi- 
rit is, firft to pull downe what mans corruptions 
bath built $ and then to lay downe the foundation 
of the fpirituall building,humilitiejand then after 
to reare the building of grace in the foule j as for 
example , if you would know whether the plants 

V 2 receive 






The Saints SpirituaHfirengtb. 

receive vcrtue from the Olive ornorthenyoumuft 
know, thar firft they muft be cut off, and then they 
rniuft be ingrafted in , and then fee, whether they 
ihave the facneff: of the Olive, and then, whether 
they beare the Olive leaves ] fo a man that hath 
not received the Spirit by the word, he (hill fee it 
by the ripencfli of finnes,the corrupt branches,the 
bitter fruit that comes and is brought forth by 
him- but on the contrary, if the Word by the 
Spirit hath cut you downe and humbled you 
throughly in the fight of finne, and then ingrafted 
you into Chrift, by working in you a faving jufti- 
fying faith : and if it hath then made you fat and 
well liking in grace , that you have brought forth 
better fruit then you could before , then certainly 
the Spirit came into the heart the right way , and 
workes in the right manner: but as I faid, it will 
firft humble you by the Word, as in loh. 16.8. the 
Spirit (hall reprieve the world of 'finite, ofrigbteouf- 
neffe, and of judgement. Firft, hee willreproove 
them bl (line , to humble them. Secondly , of 
righteoufnefTcjbecaufc they have not bcleeved the 
all-fufficiency of Chrift. Thirdly, of judgement, 
that they might change their opinions, that they 
might doe thefe things , and bring forth fuch fruit 
as is agreeable unco Gods Will. 

Secondly , confider the confequence , that is, 
looke to the thing that followes the Spirit where 
it comes : for where the Spirit comes, it workes a 
thorow change in the foule ; I call it nor a bare 
change, but a thorow change 5 for as there may 


The Saints Spirhuallftrengtk 

be a ghftering (hew of ibmething that is like 
gold,and yet no gold : fo there may be a reflation 
from finne, and a change from finne, but not truly 
or thorowly , and fo not at all ; for what will it 
availe Herod 9 to forfake fome finne, and like John 
well in fbme things, if he will not forfake all, and 
like John in the reproofe of all: in like manner, 
what if you change your opinions of fome finnes, 
what if you efteeme fome finnes to be finnes in- 
deed 5 if you have not the like opinion of all, 
jwhatfoeveryouthinkeofyourfelves, as yet you 
never had the Spirit: therefore if you would know 
whether you have the fancying Spirit orno in 
you, then examine, whether there beathorow 
change wrought in you, that is, whether you doe 
•not onely efteeme every finne to be fiane, but alfo 
what fpirituall life you find in you,I fay, you (hall 
know whether the holy Spirit be in you by this, if 
you find your own fpirit dead in you, and Chrifts 
Spirit quicke and lively in you ; and this you (hall 
know aifo by your affr&ions 5 if y ou have other af- 
fedions both to God and Ghrift,to holineflfe & to 
the Saints than you had before , it iicertaine you 
have the Spirit; for this is that which fbllowcs the 
Spiritj.for when the fan&ifying Spirit comes into 
the heart of a Chriftian, it works another kinde of 
lovein a man.thcn a man naturally hathjand again, 
it makes a man to live another kinde of life then he 
did before, thus it was with ?W,in Galath. 2.20. 
Thus I Uvtyjet mt I but Chhft in mee, that \%^ there 
is a proportion and likenefTe,bet weene the life of a 
V 3 Chriftian 


Mark.*. 10. 



I ill 

f ■ ■ ■ ■ - — ^ 

The Saints SpirituaU ftrengtb. 

Chriftian and Chrift, that is, when the Spirit en- 
tcrs into the heart, then it begins to put offthe old 
man, and to put on the new man ; it will put off 
its owne fpirit and ftrength to good , and put on 
Chrifts wholly : yetmiftake meenot, I fay not, 
that thefubftance of the foule is changed, for the 
foule in fubftance is the fame as it was before : but 
here is the difference , when the Spirit comes , it 
puts new qualities and habits into it , alters and 
changes the difpofition of it , gives it that fenfe 
which before it felt not, and that fight which be- 
fore it faw not. Hence it is throughly changed,ia 
regard of the qualitie and difpofition , to what it 
was , and yet in fubftance remaines the fame : as 
for example, put Iron into the fire, the Iron is the 
fame it was in fubftance before it came into the 
fire : but now it hath another qualitie, it was cold, ! 
andftiffe, and hard, and unplyable: but now it is 
hot, and foft, andplyablc, and this change is 
throughout in every part of it, and yet it is Iron 
ftill. So it is with the Spirit when it comes into 
the heart of a Chriftian,he mingleth and infufetb 
fpirituali life into all the parrs of the foule, and 
therefore it is faid $ // Chrift be in you , the body is 
dead as touching finne : but the Spirit is alive. The 
r body is dead,thatis,as touching raigning finne: he 
is like a tree that wants both fap and roote, or as a 
man that is dead that wants a foule; heeisnow 
dead, whatfoever he was before : but the fpirit is tit 
live to God. Therefore examine , if thisthorow 
great change be in you, fee then whar death there 


The Saints SpirituaQ fir ength. 

is in you to finne , and what life unto holinefle, I 
call it a thorow and great change : becaufe a little 
one will never bring you in fuch a frame as to be 
fit for heaven. And againe, the Apoftle calles it a 
great change in Rem. 12. 2. be you metmorpbofed, 
chat is,throughly changed,new moulded : againe, 
in a Cor. 3. 18. Tou or;, faith the Apoftle, changed 
from glory > to glory : and therefore confider, that 
every change will not ferve the turne, but it niuft 
bee a great change, as the changing of Chrifts 
Spirit for your owne fpirit , which if you have, 
then you (hall come out of every affli<3ion, and e- 
very difficulrie like gold out of the furnace , like 
cloath out of the die; of Lions you fliall bee 
Lambes, of Serpents you fliall be Doves : there- 
fore fee whether this change be in you or no , if 
this change be in you, then when your old guefts, 
that is, your old lufts fliall come and finde that his 
old companion is caft out of doores, and that the 
foule is fwept and cleanfed, hee will not ftay, but 
feeke abiding elfe-where: but on the contrary , if 
your opinions of finne be the fame , if you have 
the fame lufts reigning4n you, if you ufe the fame 
evil! company, and have the fame haunts that ever 
you had , you have not the Spirit, and fo long as 
you remaine thus, doe you thinke that Chrift will 
come and fup, and dine with you , and y^c you 
will not cre<a a building for Him in your hearts : 
therefore if you would have Chrift and the Spi- 
rit, then labour to get holineffe. 
The fourth figne,w hereby you may know whe- 
i ther 


Rom. it. 2. 

z Cor.j.18. 





the S nints Spirimflftrength. 

ther you have the fpirit or no, is this ; if it be but 
a common fpirit you (ball find that it will doe by 
you as the Angels doe by affumed bodies , they 
take them up for a time , and doe many things 
with them to ferve their owne turnes , but they 
doe not put life in them : i uch is the common fpi- 
rit , but the fan&ifying fpiric puts life into the 
foule* Wherefore examine your fclves whether 
the fpirk makes you living men, or no, for when 
the fan&ify ing Spirit (hall joyne with the foulc of 
a man, it will make him to doc futeable things, 
J and bring forth futeable a&ions : for as the body 
is dead without the foule , fo the foule hath of it 
felfe no fpirituall life to good without the fpirit: 
wherefore as Paul fpeakes of unchaft widdowes, 
that they are dead while they live : i Tim. i.verf. 6. 
lol may fay of every man that hath not the fpi- 
rit, they are dead men, dead to God, to good, 
to grace, to holineffc : I hy, there is no life with- 
out the Spirit, men arc not living men , becaufe 
they walke, and talke, and the like: but they 
are living men that live in the fpirit , and by the 
fpirit: and on the contrary , there is no true life, nei- 
ther arc men to be efteemed living men that want 
the fpirir. 

Now for the examination of our felves by this 
rule , confider : Firft , wee have but an affumed 
body of grace and holineffe, when in the prs&ice 
of life we affume unto our felves , onely the out- 
ward forme, of godlinefTe, but regard not the 
power : cleaving in our affe&ions to that which is 

evill : 

Tit Saints Spiritual! ftrmgtb. 


evill .• and leaving the things thatare truely good. 
I doe not fay,when you hate good, but when you 
preferre evill before it in your choife, and fet it at 
the higher end of the Table, and ferveit firft, 
and attend upon it moft, when that croffeth ho- 
linefle, but you will not againecroffe it for the 
Love of Chrift 5 when it is thus with you, whatr 
foever you thinke of your felves, you have not the 
fanftifyiog Spirit , but a common fpirit without I 

Secondly, you have but an affumed body of 
grace, if you have it not in a feeling manner : the 
fanftifying fpitit workes a fpiriruall knee^ and , 
tafte in the Soule,that is, if you have the fan&ify- 
ing fpirit, then holy things will have a good tafte, 
they will bee fwcet unto you, it will purge out 
that which is contrary to the growth of the in- 
ward man: on the contrary, the common fpirit 
will never make you to tafte grace^ as it is grace, 
or becaufc it is grace, that is, grace will not bee a 
dainty thing, it will bee without a good favour. 
Therefore examine what tafte of good you have, 
whether you c^n rellifh grace, or no ; if nor, you 
have not the fan<5iify ing fpirit, but an affumed ha- 
bit of grace, that is, a common fpirit without the 
life of grace. 

Thirdly,as aflumed bodies are unconftanr, that 
is, walke onely for a time, but they walke not al- 
wayes 5 even fo if you have but a common fpirit, 
you will not be conftant in good, butoffandon 
the rule. A man that is living in Chrift, you (hall 

X ftill 



The Saints SpirituaUflrength. 

ftill find him living and moving, and doing the 
anions of the new man, a man that hath but a 
common Spirit,maydo fomethings that arc good, 
hec may keepe and prefle downe fome finne a- 
while,but not al wayesj neither then, becaufe it is 
finne, but becaufe it crofleth his profit or pleafure, 
or fome other thing. Againc,hee may have fomc 
tafte and rellifli of fpirituall things, but hee is not 
purged and cleanfed by them $ Firft,he may walke 
as a living man walkes , that is, performe holy 
duties, but they are not conftant in holy duties, 
neither doc they performe them in obedience, but 
out of felfe love, that is,they are ftill ebbing, and 
feldome flowing, they omit ofter then they per- 
forme. Therefore let me exhort you that area- 
live, and have beenedead,be you carefull to prize 
your life, and you that have beene alive, but now 
are dead, that is, you that have falne from your 
holinefle, and zcale, and have loft your firft love, 
and ftrength, labour now to recover it againe. 
And you that are alive, and yet are falling, let me 
exhort you to ftrengthen the thitigs that are ready 
to die: if there bee any here fuch, let them now 
humble themfelves, and feeke the Spirit withear- 
neftnei1e,thatye may be renewed, that ye may bee 
ftrengthned, and quickned to good, and received 
to favour againe, but if you will not,but continue 
in this condition ftill, you have but a name that 
you are alive>but indeed you are dead Rom. 6.8. 
it is faid jhat they that dye in Christ frail live in him, 
if you once live the lifeof grace, and have recei- 

The Saints SpirituaUftrength. 

ved the fan<3ifying Spirir, you (hall never die but 
live for ever in Chrift : this was the promife that 
Chrift made unto his Difciples, and in them unto 
every Chriftian that he would fend the Spirit,and 
hee fliould abide with them for ever. Therefore 
examine, if the Spirit doe not remaine in you, and 
make you conflant in goodie is not the fan&ifying 

Thefiftfigne, whereby you fhall know whe- 
ther you have the fanSifying fpirit, or no, is this, 
examine whether it be the fpirit of adoption : if it 
make you to call God, Father, then it is the fan- 
dHfying fpirit,G4/.4.6. Wee have received the fpirit 
ofCddoption> whereby we cry Abba Father, this is 
the property of the holy man ; no wicked man can 
call God Father, becaufe they have not amity 
with God, they neither love God, neither doth 
God love them. The Apoftle faith, I doe this to 
prove or know the naturalneffe of your love, they 
that have the fpirit, they have as it were a naturall 
inclination wrought in them, to love God againe, 
and delight in God, and in the Communion of 
Saints 5 and therefore our Saviour faith, /0A04.34. 
It is my meat e anddrinke^ to doe the will of my Fa 
ther : he that hath God for his father, willferve 
him willingly without conftraint, as willingly as 
a man will eate meate. A man will eate and 
drinke without wages, hee needs not have wages 
to doe that, fo he that hath the fpirit, hee will de- 
light in doing Gods will 5 hee would ferve God, 
though he fliould give him nothing, and this that 

X 2 God 



Gal. 4. ,-.6. 

2 Cor.8.8. 

tohn 4. 3 4. 


6. Sigrte. 

The Saints Spirituall flrcngth. 

God is our Father,it will raife fome like afFe<3ions 
in us to love God .• Againe,fo likewife in prayer, 
to have God to bee our father 5 ic raifeth fome like 
affediions in us , whereby wee doe not onely be- 
leeve that the things we pray for, wee (hall have : 
but we have boldnefle, alfo to come unto him, as 
unto a Father, which no man can doe till he have 
this Spirit of adoption 5 Therefore examine,with 
what confidence and boldnefle you pray , with 
what reverence you heare, with what affedions 
you love 5 examine whether you have the Spirit, 
that doth make you to call God Father. 

Thefixth figne, whereby you (hill know whe- 
ther you have the Spirit, or no, is this; you (hall 
know it by the manner of working j if it change 
you, and lye combating in you, as G 4.5. 17. The 
flefh luTtctb Ag&inH tbefyirit, andthejpirit Againft the 
flejh : if you have the fpirit you will have a conti- 
nuall fighting, and driving in the Soule, and this 
will nor onely be againft one,or fornemore parti- 
cular lufts, but it will be againft all that it knowes 
to bee finne ; I fay not, that there is onely a dri- 
ving or a fupprefliog, but a lufting, or a driving 
and fuppreffing by way of lufting , becaufe a na- 
turall man that hath not the fandifying Spirit, 
may keepe dovvne a luft for fome by-refpe<fh, but 
it is not by lufting, it is not becaufe his heart hates 
it, or fupprefles it by another power then a natu. 
rail power 5 for they retaine the love of finne dill : 
but the oppofition and refitting of finne in the 
godly>is by way of luding 5 becaufe they hate the 


The Saints Spiritual! ftrength* j 155 

finneand they fight againft it withcourage.There- j 
fore examine, what lufting there is in you, what 
hating of fione, and then fee with what courage 
and power you goe about the fubduing of it. It is 
(aid, that lohn BaptiB came in the Spirit otEliah, 
that is, hee came with that Spirit, that is full of 
power : you will fight but faintly againft finne, 
except you have the Spirit* Aft.%. They {pake with Aets ^ m- 
great boldnejfe, that is, they had greater power to 
ipeake then before, therefore the Lord exhorts all 
men, in Efa. 31. 3. truft not in them, they aremsn , ira.ji.j 
and not Gods : as if the very name of men were 
weakened^, they are men they have no power, it 
is God that hath power, and therefore truft not in 
them, but in every thing labour to fee the power 
of God in it, andfeeke for all fpirituall power to 
good from God, and examine your felves, what 
power you have when you pray,what power have 
you to goe through it to the end, when you heare, 
what power have you to edification^when you fee 
evill, what power have you to avoid it, when you 
are offered the profits and pleafures of the world, 
what power have you to forfake them if they may 
proove hunfull unto the inward man 5 if you have 
ftrong lufts in you, what power have you to fup- 
prefle and luft againft them 5 therefore you (hall 
know by this , whether you have the fan&ifying 
Spirit or no, by the manner of working of it. 

The feventh figne , whereby you (hall know, 7. Signe. 
whether you have the fan&ifying Spirit or no , is 
this , you (hall know it by your carriage in your 
\ X ,3 words 

v 5 6 



Gal. 5. 


The Saints Spiritual! flrengtb, 

words and adions , and by your Chriftian-like 
walking and holy converfation,and this is the fame 
that the Apoftle fpeakes of, when he would affure 
them of their refurredion unto life, in Rom. 6. 8. 
If you dye with Chrift , you fb all alfo rife with Chnft 
Ag&int , if your anions be the adions of the Spirit, 
proceeding from the inward man, and have fome 
refemblance with Chrift, (hewing that you are 
dead with him, then you (hall rife againe to life 
with him, and then in Rom. 8. 14. heecomesunto 
the workesof the Spirit, fomany, faith he, a* art 
lead by the Sprit of God , they Are the fonnes of God, 
that is, they are lead unto all holy adions 5 and 
then he comes, in Gal. 5. 22. unto the firft fruits 
of the Spirit: the fruit of the Sprit, is love, joy, peace, 
&c. well then, examine, whether you have the 
Spirit by the adions of the Spirit,and by the wor- 
king of the Spirit, and by the teaching of the Spi- 
rit: for it is the Spirit , thatistheDodorof the 
foule, that teachcth it all fpirituall and faving! 
knowledge, and therefore the Lord faith, you; 
(hall not need to be taught of one another,for you 
(hall be all taught of God 5 that is,mens teaching 
will never be eff.duall to worke grace and holi- 
nefle in you except God teach you by his Spirit. 

Now you muft know that there is a twofold 
teaching : Firft, there is a teaching of beafts by 
man , that they may bee ferviceable unto men, 
which may ferve to put men in mind of this fpiri- 
tunll teaching ; for as God hath put fuch a nature 
ioco fc me beafts , that they cannot choofe but 0- 


The Saints Spirituall ftrength, 


bey being taught 5 there is a kind of ncceffity laid 
upon them by God in the very inftird of nature: 
fo when the Spirit comes into the heart of a 
Chriftian, it openeth another light in the mind, 
which makes them to doe Gods will as hee tea- 
cheth them. And therefore the Apoftle faith, 
That I need not to teach you to love, for you are taught 
of God to l$ve one another : that is, there is akinde 
of neceflity laide upon you: therefore you muft 
needs love: I grant that fometimes a theefe may 
be in the high way,but it is for a booty ; and a ho- 
ly man may be out of the way , he may have flipt 
afide the way 5 but here is the difference , the one 
fets himfelfe of purpofe todo evill,but theother is 
forced unto evill unwillingly, and you (hall know 
the difference betwecne thefe two in thefe things, 
if a holy man have gone befides the way , aflbone 
as the paflion or temptation is once paft, hee will 
returne sgaine unto the right way , hee will not 
goe forward nor ftand ftill, but hee will returne : 
but the other though in fome fence hee knowes it, 
and is told that hee is offthe rule, yet hee cares not 
he will goe on forward : therefore examine, what 
fruits of the fpirit doe you bring forth , and what 
way doeyoudel'ghtin,areyou io the way ofho- 
linefife «r Doe you delight to pray, to heare, to re- 
ceive , doe you love God and Chrift , and the 
Communion of Saints t then it is a figne that you 
have the fpirit, but on the contrary if you follow 
drunkenneffe, and uncleaneneffe, and prophaning 
of the Sabbath and idleneffe, and goe on here- 

1 Thef.4 9. 

Amainc diffe- 
rence be- 
man, and a 
wicked man. 



The Sams Spiritual! ftrength. 

in, as in your way you had never the fpirit.>A- 
gaine, confider what are your walkes, that is, doe 
you follow your old evill haunts, now as faft as e- 
ver you did, it is a figne that you have not the fpi* 
rit. Againe, thinke not it willexcufe you to fay, 
whatfoever your a&ions bee , yet you have good 
hearts, you muft know that your hearts arc much 
worfe then your a&ion, as I faid before- for if 
you had the fpirit, it would not be idle in you, but 
as it makes the heart holy,fo like wife it fends forth 
holy fpeeches , and anions unto the life. The 
working power of the Spirit is excellently kt 
forth betwixt Eliah and Elizeus. In that ftory 
it is faidjbat Eltib cafi bis mantle About Elizeus, then 
prefently Elizeus cryes out, let me goe firft, and 
take leave of my father, and then I will goe with 
thee. ElUb might have well reafoned thus with 
him, what have I done unto thee, or what have I 
fpoken unto thee, that you fliould thus reply unto 
mee, as if I tyed thee to the contrary ; faid I any 
fuch a word unto thee,that thou muft not goe : but 
there was a kinde of neccfiirie laid upon Elizeus 
by the Spirit to goe with him , and therefore hee 
brake out into thefe words, that is, the Spirit 
nowentred into his heart, that he was not now his 
owne man , hee muft goe whither the Spirit will 
have him, and doe what the Spirit bids him, and 
fo we fee in Kyitts 4. 20. when the Iewes came to 
Peter, and commanded that he fliould not Preach 
I Chrift unto them, hee anfwereth, that hee cannot 
j chufe but he muft preach Chrift: and in the begin- 


The Saints Spiritual ftrength. 

nirig of the Chapter you fhall fee the reafonof it, 
They had received the holy Ghoft and they flake bold- 
ly .-therefore you fee that the Spirit is not idle,but 
he is marveilous working and operative, therefore 
examine what power you have , what adions you 
have, and what fruit you bring forth. 

But you may fay , that fometirnes the fpirit 
feemcs to be dead in the heart ; therefore it is not 
al wayes working. 

To this I anfwer that the property of the fpirit 
is alwayes to worke, and it doth alwayes worke, 
but hee may fometirnes with-draw his anions of 
growing, as when a temptation comes : and you 
are taken in it: there the fpirit feemes to abfent 
himfelfe by with drawing his power,but notwith- 
ftanding hee works (till , for at the inftant, there 
is Iufting,and labouring in you againft it , and af- 
terwards hee gives you power to returneagaine. 
Againe , it is not alwayes thus with you , but 
fometirnes : thus much for this ufe. 

The next ufe ftands thus , if the holy Ghoft 
ftrengthcns us in the inward man, then let me ex- 
hort you above all things tofeeke the Sprit, becaufe 
it will doe fo: what would a roan defire either 
for the outward or inward man $ if hee have the 
fpirit, he fhall obtaine it, would a man be inabled 
to pray, would a man bee inabled tobeare loffes 
and crofles : would a man mafter particular lufts, 
is a man in bondage, and would bee fet at liberty 
from finne,is a man Spiritually dead, and numbe, is 
srtnan fpiritually affrighted with finne * would a 

Y man 






I. Benefit* 

The Saints Spiritual! ftrength, 

man beraifed to comfort. Would a man beleeve, 
would a man walke as a Chriftian man ought to 
walke, would a man be inabled unto every good, 
worke, would a man love-in a word, would a man 
doe any thing that is holy and good i lee him get 
the fpirit , and he (hall doc thefe and much more. 
Thus much for the generall , what the fpirit can 
doe for a Chriftian. Now I come unto the parti- 
culars, what the fpirit will doe unto them where 
he comes : and this I will reduce unto thefe foQre 
particular things. 

The firft benefit is this that a Chriftian gets by 
injoying the fpirit, that it purs the heart m a good 
I frame of grace : I fay, the fpirit, and the fpirit on- 
ly doth this : and I fpeakeof them that have the 
fpirit • it fets the heart in a frame of holinefle, and 
new obedience, which nature cannot, becaufeit 
keepes it in fufpence. The flefli fuflfereth it not to 
doe what it would, as to breake the ftubbornneffe 
of your nature: the fle(h will make you very in- 
dubious and painefull in evill, but the fpirit will 
reftraine your libertie in evill: it will not fuffer 
you to doe what you would , though the luft and 
the temptation be violent to carry you away after 
it, but the fpirit will not fuffer you to be carried 
after that manner, fo long as the fpirit lives in the 
heart^but if once the fpirit depart out of the heart, 
then he becomes as weake as water: thus it was 
with Reuben, Gen. 44. Ruben is become a* weake as 
water: and he became thus after he had deflfcdhis 
fathers bed. When luft and opportunity met toge- 


The Saints Spiritual! firenph. 

ther they tooke away his ftrength • and it weakens 
ns, becaufe it drawesthe affetfiens away from 
God, but when the fpirit comes, thenitcaftsus 
into another frame 5 asappeares, if wee doe but 
compare thefe two places together, lames 4. 5. 
with -^#.20.22. Saint lames faith, that the Jpirit 
lufleth after envy : it labours to carry us head- long 
unto the committing of finne , and to the doing 
of that which is evill$ but then comes thefandi- 
fying/pirit, anditftayesus and makcsustoluft 
after good, that is, it binds up our hearts, and fuf- 
fefs us not to doe that which otherwayes wee 
would doe: therefore examine whether you are 
bound with another fpirit that you doe not the e- 
vill that you would : then it is certaine that you 
have the holy fpirit 5 Therefore /Win the place 
before named, laid, that hcwzsbwndwtheftmt 
for Ierufalem : as if he fhould fay , the Spirit of 
God bound up my Spirit to goe, that I cannot 0- 
therwife choofe,therefore what doe you meane to 
breake my heart, doe you meane to hinder mee, I 
tell you there is a kind of neceflity laid upon mee 
by the fpirit , and I muft goe whatfeever doth be- 
fall me : for it is the office of the fpirit to bind up 
our fpirits,and therefore in Revel. 1 . 1 o. It is faid, 
that Iohn was in thejpirit : that is, he was compaf 
fed about with the fpirit : he was in the fpirit as a 
man is in Armour, itkeepes I fay our hearts in a 
fpirituall difpofition, that it fhall not doe the evil] 
that it would. 
The fecond benefit that a Chriftian hath by the 

Y 2 fpirir 


A6is 20.22. 


1. to. 

2. Benefit. 

> ( 


I fa i ah 6. 9, 

Ioh. 1. j. 

The Saints SpirituaUftrength. 

fpirit, is this, it enables a Chriftian both to fee and 
beleeve the things that otherwife hee would not 
beleeve. I gather it from that place of the Prophet, 
ife. 6. p. where it is faid, feeing they fhould fee, 
and not perceive , and hearing they jhottldheare , and 
not under/land : they faw but they wanted another 
fight, which is the fight of the fpirit , and there- 
fore they cannot fee : a man may have great fight 
in humane things by learning , and Philofophy, 
and the knowledge of Arts and Sciences, by thefe 
he may fee both into naturall and fpirituall things 
in force mcafure: but I fay hee cannot fee as hee 
fliould, except hee have added unto this another 
fight, which is the fight that the fpirit brings $ and 
therefore it is called the opening of the eyes , and 
the boring of the eares, and it is the fame that S c . 
Iohn fpeakes of, in loh.%. That the light jhine in 
darkeneffe, and the darkneffe comprehended it not: 
before a man have this fight of the fpirit, what- 
foever he fees,yet it is with a great deale of darke- 
ned, but when the fpirit comes, it drives away 
this darkeneffe, by giving us another eye to fee 
thorow it. K^ind the darkeneffe comprehended it 
not, (o that till a man have the fpirir, he doth nei- 
ther truely fee, nor beleeve. You cannot beleeve 
till you have the fpirit, but when you have got 
the fpirit, then you will beleeve in Chrift. Wee 
preach Chrift unto all and exhort you to beleeve, 
but what is the reafon that fome beleeve, ando- 
thers beleeve not, butbecaufe they doe not fee 5 
I they want the fpirit to (hew them finne , to hum- 
I ble 

*Ibt Saints Spiritual! ftrengtb. 

,<S 3 

ble them, and Chrift to comfort them :and there- 
fore Peter calls them purblind. As men that are 
purblind cannot fee things a farre off, except they 
bee neere, fo men without the fpirit are but pur- 
blind, men that cannot fee Chrift, and Grace, and 
Salvation a farre off, as neere : but if they had the 
Spirit, then they would fee them neere hand, that 
is, you would fee a marvellous beauty in Chrift, 
and holineflTe : it is that which the Apoftle fpeakes 
of, in i Cor. i . 9. The eye bath notfeene&c. that is, 
he faw them before, but hee faw them not in that 
manner hee fees them now , they are reprefented 
unto him in another fafhion. Againe,he fees them 
in another hue , hee fees another beauty in them, 
thus you fee the fandify ing fpirit openeth the eye 
of the understanding, to fee more, A blind man 
might fee if hee had but the faculty of feeing, fo 
a fpirituall blind man will fee when hee hath the 

The third benefit, that a Chriftian hath by the 
Spirit, is this, it breeds heavenly and fpirituall ef- 
fects in the foule,as joy,and comforr,and the like : 
and therefore in John is called the Comforter. 
Firft, I fay, the Spirit will beget joy in the fouie, 
and therefore faith Chrift , hee will ( fpeaking of 
the Spirit) lead you unto all peace, and joy in be-; 
leeving: now I make a difference betweene joy and 
comfort thus 5 jby is unto the foule,as a wall is un- 
co a Citie , the wall doth compaffe the Cine, and 
Tots a defence for it, that is, itkeepes pettiedan- 
Igersout; fo doth joy , it walks and fences the 
I Y 3 foule, 

1 C°r.2.p. 

3. Benefit. 

I oh, 14.1 6, 


Can 1.7. 

2 Cor. 7,11, 

The Saints Spiritual! fir enph, 

foule, and keepes out many enemies, that other- 
wife would deftroy it. (2.) effed is comfort, and 
this I call a Bulwarkc .• becaufe a Bulwarke is of 
greater ftrength to beate backe, and keepe out any 
that (hall befiege it, and makes the Citizens more 
fecurc ,• fo comfort is tbe Bulwarke of the fou!c,a- 
gainft the greateft temptations and tryalls, it 
makes the foule fecure,refting upon Chrift.(3.)cf- 
fed, that the Spirit begets, isboldnefle, thtis, 
there is no true boldnefle without the Spirit: Let 
Adam witnefle it, aske him what boldnefle he had 
when hee hid himfelfefrom God, and what was 
the reafon of it ; but becaufe hee wanted the Spi- 
rit, and on the contrary, when the Difciples had 
received the Spirit, they fpake with boldnefle. 
(4.) effid,that the Spirit begets,is, holy and hea- 
venly defires in the foule, therefore the Church in 
the Canticles^ when fhee had got the Spirit, fhee 
had bred in her loving defires after Chrift, as in 
Canticles i.j. <he is marvellous inquifirive where 
to fiude Chrift ; for what is the reafon that there 
is in men fuch a want of holy defires : but becaufe 
they have not this Spirit. ($.,) efFed, that the Spi- 
rit begets is holy indignation,that is holy anger,it 
is an efFed of the Spirit,and therefore the Apoftle 
faith,ina. Or. 7. 11. what indignation or Wrath, 
this he fpeakes in the commendation of the Corin- 
thians, men will not bee aagry with finne as evil], 
till they get the Spirit. (6.) eiFed of the Spirit, 
is holy afledions 5 it will make you to have hea- 
venly aflfedions to God, to grace, to the Saints 5 


The Saints Spirituall flrength. 

x6 5 

therefore the Lord faith, Ezech.36.26. Itvtllgivc 
you a new heart : carnall men, they may doe fome- 
thing to make their children reverence them,or to 
love them, in regard of fome domination, they 
may proffer an objed 5 but they cannot beget ho- 
ly affeftions, this is the onely worke of the Spirit 
thus to change the heart. (7./ effed of the Spirit, 
in this, it will purge the foule, it will caft out all 
rubbifh out of the foule* therefore the Lord faith, 
that he will purge thefonnes of Levi: asfiher, 
that is,that they may be fit for the Priefthood,hee 
will purge out of them by the Spirit, that which 
otherwise would make them unfir. And D avid of - 
teninP/i/. 51. verf. 2. 7. pray es that the Lord 
would purge him + wafti him, and cleanfe him 
from his finne , and then after hee prayes, for the 
reftoring of the Spirit, making the abfence of the 
Spirit, the caufc of his uncleannefie (S ) effedof 
the Spirit,is this,it kindles holy affedions to good 
in us. I faid before, that the holy Spirit woikes 
holy affe&ions in us,but now I adde that he kind- 
leth thofe affedions in us to good, and this is that 
which gives us great advantage againft finne, I fay, 
wee have no fmall advantage of thedivell, but 
great aduanrage,when the heart is full of heavenly 
affedions^and that for theie Reafons. 

Thefirft Reafon is, becaufe the more holy affe- 
dions the better man , God accounts more of 
him ; a man is efteemed of God as hce hath, or 
hath not holy affedions 5 a man is that which hee 
is in his afFe&ions : a man is not a good man, be- 
caufe ■ 

Ezek.36, 16. 



Pfal.yi. 27. 

Verfe io« 
Verfe i 2. 




t\ Red/on. 


4. Benefit. 

the Saints Spiritual ftrength. 

caufe hce kno wes much, but hee is a holy man, be- 
caufe he hath holy affe&ions, that is, hee is full of 
love to God, to Chrift, and to the Saints. 

The fecond Reafon is, becaufe holy affe&ions, 
they arc a meanes, or a fecond caufe of good, they 
are the caufe of good a&ions, as for example : for 
a man to fuffer for Chrift , and yet not to doc it 
wirh holy affw<aions, out of love unto Chrift, it is 
nothing worth 5 therefore when the affedions are I 
right, they are drawne upward by the Spirit, both 
to doe, and to fuf&r. 

The third Reafon is , becaufe holy affe&ions, 
they widen the foule , they make the foule large, 
for when holy affecftions are dead in you, the foule 
will begin to (hrioke in 5 even as cloath that is not 
throughly made, when water falles upon it, it will 
runnein, but if you ftretch it , it will come to the 
fame length againe ; fo when the Spirit comes and 
workes holy affe&ions , they widen the foule and 
make it large and firme: therefore that you may 
have large hearts in praier,in meditation,labour to 
get the Spirit , that you may have holy affcdions 
kindled in you. 

The fourth Benefit, that a Chriftian hath by 
the Spirit is this, it will make the heart good, be- 
caufe it is the proper worke of the holy Ghoft, to 
fanftifiethe heart, tocleanfe and change, andfo 
make it good j it is the worke of the Spirit to 
worke repentance in us, a thorow change in us : I 
call repentance a thorow change, becaufe men for 
the moft part miftake repentance , taking that for 

The Saints SpirituaU ftrength, 

repentance which is no repentance, men thinke 
that if they be turned this way and that way, from 
this finne and that finne, though it be not from e- 
vcry finne and evill way, that they have true re- 
pentance, but they are deceived ; for repentance is 
a thorough change of the whole man , confiding 
both of foule and body , whereby the parts and 
faculties of both are turned a quite contrary way j 
the heart is turned out of the way of finne , into 
the way of holinefle: now that a partiall turning 
is not repentance, I will make cleare by this com- 
parifon: take any naturall thing,that is of an earth- 
ly fubftance , whofe nature is to goe downeward, 
yet you may force it upwards by meanes that you 
mayufe^ as for example, water you know is of 
an earthly fubftance, and the nature of it is to de- 
fcend, yet you fee by the force and ftrength of the 
Sunne, it is drawne upward 5 firft, into vapours, 
and then congealed into ice and fnow, and raine, 
and then it will not reft till it defcend againe : but 
there is another afcent of the fire, and that is up- 
ward and not forced , but naturally doth afcend 
up : even fo a carnall man may doe the fame things 
that a fpirituall man doth , hee may keepe do wne 
fome luft, and hee may forfake fome evill,hee may 
forfake his drunkennefle and uncleanneffe, and his 
old evill haunts, yea he may doe fome good, but 
yet he doth not forfake the evill, neither doth hee 
doe the good , by the power of the fanftifying 
Spirit,but by a naturall ftrength^ if he doth a good 
ailion , it is by conftraint , he is forced by fome- 

Z thing 





The Saints Spiritual! firengtb. 


thing to doe it, but it changes not his heart : a- 
while they may take a refolution to good, and to 
be better, but yet to change his owne heart,is not 
in his owne power, for this is the worke of the 
holy Ghoft : thus much for this ufe and for this 

Wee now come unto a third point, the Apo- 
ftle faith , That Hee would give you to bee ftrength- 
nedhy the Spirit in the inward man , noting thus 
much, that God muft give them the Spirit be- 
fore they could have him : the point of Do&rine 
is this* 

That the Spirit is a free gift. I fay, that the fan- 
cying Spirit is a free gift. I gather it thus, the 
Apoftle heere prayes that God would give them 
the Spirit, not that they had deferved him, and fo 
fliould have him by merit, as the Papifts teach,but 
he muft give it them freely without defert of their 
owne. I need not to ftand long in the prooving 
of it, that the Spirit is a free gift , onely I will 
briefely (how you how the Spirit is a freegift,and 
this (hall be in thefe five particular things. 

Firft,the Spirit is a free gift, and it muft be free, 
becaufe it is a gift; and what more free as we ufe 
to fay,then a gift : Now it is a free gift, becaofe it 
is not merited by us at Gods hands, it is not ex- 
torted and drawne from God by force, nor meri* 
ted by defert, becaufe all the good that is in us is 
wrought by God, it is God that puts the firft 
ftampe of holinefle upon us. 
Secondly , the Spirit h a free gift, becaufe the 


The Saints Spiritual! fir engtb. 

Spirit is a free agent, it workes freely of himfelfe, 
therefore to whom it goes, it goes as a free gift. 
Now that the Spirit is a free agent, it appeares by 
this, that reafon makes man to be a free agent, but 
it is the Spirit that gives reafon, therefore the Spi- 
rit muft needs be moft free. 

Thirdly , the Spirit muft be a free gift, by his 
carriage to themhee willfave ; bee might have 
chofen the elder and not the younger, hee might 
have cbofen Bfm and not lacob ; or if hee would 
have chofen the yonger* then hee might have 
brought him fuft out of t he wombc, but he will 
not, becaufe he is moft free in his choice, he will 
fa ve /<#<?£ and caft off Efm 5 and fo he might have 
chofen honourable and noble men, to have both 
preachtthe Gofpell, and to beallfaved by the 
Gofpell^ hemight have chofen them only,for fal- 
vation, but he will nor, but the poore they fliall 
receive the Gofpell, he will make choice of them 
for fal vationjhe might have chofen Simon Magus, 
afwellas Simon Peter, but he will not, therefore 
you fee he is free. 

Fourthly, the Spirit is free, which appeares 
by the paucity of them he choofes,hc is at liberty, 
he might have faved more,but this (hows his free- 
dome, he is not tyed to one more then unto ano- 
ther, the windebloweth where it lifteth, Hbn$. 
8. he calles when and whom he will : Let them 
come in,that my houfc may bee full: none (hall 
come, no more,no kffe then I have chofen. 

Fifthly, the Spirit is a free gift, which appeares 
Z 2 - by 





The Saints SpirituaU ftrengtb. 

by the profecution of his decree , both of Electi- 
on and Reprobation $ nothing more free then the 
Spirit is ; hee might, aslfaid, have chofen Efd* 
and not lacob •, for there cannot a reafon be given, 
wherefore hee fliould chufe the one, and not the 0- 
ther, he will choofe the wife and not the husband, 
hee will choofe the husband and not the wife, hee 
will choofe the childe and not the father, and hee 
will choofe the father and not the childe : againe, 
he will choofe this man and that woman, and not 
another man, or another woman 5 and what is the 
reafon of it, furely there can be no reafon given of 
it, but becaufe the Spirit is free to choofe and 
choofe not : thus briefely I have (hewed you that 
the Spirit is a free gift. 

Is the fpirit a free gifc,and doth it worke freely, 
then let them confider this and tremble , that are 
not fanftified by the Spirit 5 and in whom the fpi- 
rit hath not yet wrought his good worke, leaft 
they may fecme to be deprived. Againe, if the 
wind bloweth where it lifteth , then it (lands you 
upon, to doe as Millars are wont to doe, to watch 
the opportunity , and grind : if the Spirit doth 
blow upon you , if at any time the Spirit doth 
kindle any fparke of grace in you , take heed of 
negleding the opportunity : doe not fay in this 
cafe unto the fpirir, as Fe&w faid unto iW : that 
you will hearehim another time 5 but bee fure, if 
the fpirit commands doe you runne, or if he calls 
be fure to anfwer him, leaft hee call you no more. 
I have often told you* chat there is a time when he 


" * * [ - 

The Saints SpirituaU firengtb. 

will call you no more : therefore think with your 
felves what a time of darkenefle , and forrow ic 
will bee to you then , when with the five foolilh 
Virgins, you (ball be fliut out of heaven and hap- 
pincfle : I fay, there is a time when he will fweare 
that you (hall not enter into his reft ; and doe not 
onely labour and watdi for the opportunity, to 
take the Spirit when it is offeredjbut labour to get 
the opportunity. Vfe the meanes whereby you 
may get him, and for you; helpe herein I will lay 
downe fome meanes whereby you may gee the 

The firft meanes to get the Spirit, is this, you 
muft labour to know the Spirit : for what is the 
reafon that men doe not receive the fpirit, but be- 
caufe they know him not : they doc not know 
him in his purity, in his free working , in his in- 
comprehenfible greatnefle , in his increate holi- 
nefle; and therefore they put off the working of 
the Spirit. Men thinke that now their finne in this 
kind is not fo great as Simon Magus was 5 it is true 
fay they, Simon Magus finne was a great finne, and 
worthy of punifliment , becaufe hee thought to 
have bought the Spirit with money ; but if wee 
well confider mens dealings now with the Spirit, 
wee (hall finde that the fame finne is committed 
now : I fay, men thinke they doe not commit this 
finne of Simon Magus, when indeed you doe . you 
know how great the finne was in him, and what a 
judgement was infli&ed by pronunciation againft 
him, and your fianes are as great and the fame, but 
I Z 3 you 


x. Meanes. 



The Saints SpirituaU ftrengtb. 

you know them not : and therefore let us compare 
them together , and you (hall fee that they are the 
fame,and al one,and that in thefe three particulars. 

Fir ft , Simon CAUgus thought that the Spirit 
might have been had at any time, for he negle&ed 
the meanes,and defpifed that,prcfuppofiog that at 
any time with a fmall reward hee might get it of 
the Apoftles 5 What flail I give thee, &€. Even 
fo when you put off the fpirit, is not your finne 
the fame, thinking that you may have him when 
you will, that you can have him at your pleafurc 
to mortifieaftrongluft, a finne that you would 
be rid of: and for a finne that is pleafing unto your 
nature, you can when you will fubdue it, you can 
when you will forbeare it 5 and is not this one part 
of Simon Magus his finne. 

Secondly, Simon {.Magus thought it was in the 
power of men to give the Spirit- \Vhat (hall I give 
thee y Peter, for the Spirit : and is not your finne the 
fame * doe not many men thinke, that it is in the 
power of men, to give the fpirit when all the time 
of their life they will negleft the callling of the 
Spirit •, but in fome great affliftion, when- they lie 
upon their death-beds, then they will fend for the 
Minifter, but not till then- as if it were in his pow- 
er to give the Spirit t O Sir, What (hall I doe to 
be faved, can you tell mee of any hope of falvati- 
on, and the like. 

Thirdly, Simon midgut, hee defired the Spirit 
to a wrong end, namely, for his owne advantage, 
That upon whomfoever I flail lay my hands, they may 


Ibe Saints Spiritual! flrengtb. 


receive the holy Ghofii and doe not men do the like * ( 
they defire to have the Spirit, and they could wifh 
with all their hearts,that they had him$bur yet not 
for a right end, for Gods glory, but for fomc car- 
nail end of their owne, that they may bee reputed 
thus and thus, but not to any other end. For know 
that a man may defire grace, but if the aime of his 
defire be for his owne end , the defire is fiiine, the 
fame that Simon LMtgu* was : therefore I befeech 
you deferre not, put not offthc opportunitie 5 and 
remember what the Lord faith Heb.$.i$. today 
if ye will heare his voice harden not your hearts : this 
is the day 5 now you have the opportunitie, the 
candle is in your hands , and you may light your 
foule by it, the Word is neere you i Well , light 
your candles by it , you may now light them 
whileft the fire is here, but if you will not now, 
how will you when the candle is out, when you ] 
(hall be either taken from themeanes, orelfethe 
meanes from you, therfore labor to know the fpi- 
rit,afid judge aright of him, if you would get him. 
The fecond meanes to get the fpirit is to believe, 
andthebeft meanes to get faith is to be confeiona- 
ble and conftant in hearing the Word preached $ 
the preaching of the Word , is a meanes to get 
the fpirit , and therefore the Apoftle faith , re- 
ceived you the Spirit by the workes of the Law, or elfe 
by faith preached? Gal. 3. You may know whether 
you have the fpirit or no by this,examine whether 
you have gotten faith by the preaching of the 
Word, our Saviour faith, that the tree is knownc by 



2. Meanes, 




I .Meanes. 

The Saints SpirituaU Jlrengtb. 

his fruit: the branch cannot bearc fruit, except it 
receive vertuc and ftrength from the root $fo if we 
get not faith in Chrift, andbejoyned with him, 
wee (hall never get the fpirit : therefore if you 
would get the fpirit, you muft get faith : for faith 
is the knitting and drawing grace, it will draw the 
fpirit into the Soule, and it will knit him faft unto 
the Soule, that he can never depart away from it : 
faith will recover the Spirit if it feeme to want his 
power of working in the foule, it will returne him 
if he feeme to depart away,it will enlarge the heart 
if the fpirit be fcanted in it, it will widen the nar- 
row bottle of your hearts; and you know what 
Chrift faid unto the woman in the Gofpel, So be 
it unto thee accordingmto thy faith; therefore if 
you would get the fpirit, you muft get faith in 
your hearts, if you would get a large meafureof 
the fpirit, then get a large meafure of faith : for 
what is the reafon that men thrive not in the fpirit, 
but becaufe they thrive not in faith. 

The third meanes to get the fpirit, is an earneft 
defirejoyned with prayer: to defireand pray ear- 
nestly for the fpirit, is a meanes to get the fpirit : 
aninftanceof this wee have in Elifba, fervant to 
Elidh^ he earneftly defircs and prayes that the Spi- 
rit of Eliah his matter might bee doubled upon 
him: not that hee meant that hee might have af- 
much more againe , but that hee might have a 
greater meafure of the Spirit, then other of the 
Prophets 5 and hee did obtaine his defire, for hee 
was indued with a greater meafure of the Spirit, 



l ?5 

I Kin.j, 


Luk. 1 1. 1 j, 

The Saints SpmtutllfireHgtk. 

then other of the Prophets were : even fpif you 
would but defire and pray earneftly for the Spirit, 
you might get him. Salomon defired wifedome, 
and prayed for it>and he had it,and that in a larger 
meafure, then thofe that went before him j fo if 
you would pray for the fpirir, ycu have his pro- 
mife, Ink. 1 1. 13. That hee will give the Holy Ghoft 
unto them that atke him : and this hee doth fpeake 
by way of eppofition , if you that are evill can 
give good things unto your children , then much 
more will God give you his Spirit j that is, if a 
man will be importunate for grace , and the fpi- 
rit,as a child will be unto his father forbread,then 
he cannot deny you. 

But you will fay, if he were my father , and I 
his child, then it is true he would give me his fpi- 
rir,butalas heisnot,for any thing I know, neither 
my father, nor I his child. 

To this I anfwer,fuppofe thou be not his child, 
inthyowneapprehenfion, yet looke backe unto 
the 8. verft and fee what Importunitie doth, 
though hee would not open the doore , and give 
him that which hee would have , yet in regard of 
the importunity of him that asketh, he will open 
and give him what he would have : thus doe you 
though you may have a deniall fometiaies, no 
anfweratall, or an angry anfwer, yet take no de- 
niall, and your importunity will at laft prevaile 
with him: and to incourage you againft former • 
runnings out from God,the Apoftle faith, that he j 
grvttb and upbraidcth no man, lames 1. j. As no j i a mes u$ 

A a man I 

9. 10. 



x 7 6 




4, Meanest 

The Saints SpiriiuaUftrength. 

man meritcth at Gods hand, fo no man (hall bee 
upbraided with any failing ro (hame him ; he gives 
unto all men that comes unto him, without ex- 
ception of perfon, without any gift freely, and 
reproaches no man, that is, he will not lay before 
him, either that which might hinder him from 
comming unto him , or him from receiving of 
him, he might doe both, but he will doe neither, 
and you know the promife; the Difciples, they 
m\i(i goc unto lerufatem. and he will after a cer- 
taine time fend the fpirir, but they muft wake for 
him, and this they did by conftant prayer, and 
they had the promifc made good unto them, for 
the holy Ghoft came upon every one of them, in 
y^icis 2.4. fo if you be conftant in prayer, what 
though for the prefent you get him not; yet,at laft 
you (hall have him ; thus much for this meanes, 
if you would have the Spirit, you muft pray and 
define him earneftly. 

The fourth meanes to get the Spirit, is to obey 
him • and this you doe,when you make him good 
entertainment, when you feed him with heavenly 
thoughts,and doe what he would have you to do, 
but if you flight him,fec light by him,and will not 
obey and be ruled by him,you will never get him, 
and this you doe when you refift , grieve , and 
quench the fpirir . you refift the fpirit, when you 
refift that light which the fpiric hath wrought 
in you, when you fight againft it, againft its 
reafon and arguments , this is a great finnej you 
grieve the fpirir, when you mingle two contraries 


The Saints Spiritual! fir engtb. 


together, that is, when with the profdfion of Re- 
ligion, you }oyne corrupt fpeeches and a&ions $ 
and you quench the fpirit, when you negleft the j 
motions of the fpirit, and the means by which the 
fpirit is either got, increafed or kept 5 now if you 
doe thus you flhall never get the fpirit ; but if on 
the contrary, you love, cherifh, and obey the fpi- 
rit, you (hall have him. 

The fifth meancs to get the fpirit, is this, if you 
would get the fpirit, then you muft waite upon 
thofe mcanes, which are meanes for the getting of 
the fpirit : negled none of the meancs , becaufe 
you know not when the fpirit will come, it may 
beehec will come oow and not another time, it 
may be hee will breath upon you now, Atts 10. 
44. whileft Peter was preaching unto them, the ho- 
IjGhojl came upon them that heard him: fo be dili- 
gent in waiting upon the meancs , and the holy 
Ghoft at one time or other will come. Againc 3 he 
might have fent the fpirit unto Cornelius , with- 
out the fending for Peter^in Affsio but he will 
not : but Peter muft be fent for, and he muft preach 
unto him , and then hee (hall receive the 
holy Ghoft : thus much for 
the meanes, and for 
this time. 

A a i 


5. Meanes. 

A&$ 10.44. 






As it is excellently well fet out in di- 
vers Do<Strines raifed from 

Acts p. 6* 
Andbu trembling, And ajlomfhed^c. 

By chelate faithful! and worthy Minifter of Ufm Cbrijl. 

D r . in Divirity, Chaplaine inordinary to his 

Majeftifr, M after of Emanuel Coliedge in Cam- 

bridge, and fbmetimes Preacher. 

of Lincolnes-inne. 

Printed by I. £. for ^Andrew Qrooke. 16^7. 



The Contents of PAVLS 



O thing can dejeff afmnerfomuch ds j 
the fear efull power of God. p. i o 8 
Three things caufe an afionifhment: 
Suddennefje * 
GreatnefJ'e i of evil. p.iSSi 
InevitableneffeS j 



He that will receive Chrifior the Gojpell,muJljirJt bee j 
humbled. p.182 I 

Humiliation, how tis call* din Scripture. 

1. Pricking of the heart. 

2. * Poverty in Spirit. 

3. A melting heart. 

4. k^4 trembling at the Word. 
Humiliation ofneceptj tofalvation, becaufewitkoHt, 

it men keepe b ache from Chrift . 
Two hinder ances that keepe men from CbriH : 

i. Vnbcli*fe. P-i87J 

1 i.Neg^ 

ibid. ; 

p. 184! 


The Contents. 

2. Negle£lofChri(l % which is twofold $ 

1, Tot all , refufing all offers of grace. 

2. Vartiall, having a mixture of the love of the 
world, and Chrift. p. 1 8p 

Men compared to the three grounds in the Go /pel. $.190 
Whether Humiliation bee abfolutely neceffarj or no f 

p. 191 
A twofold forrowS Preparative. p. 193 

LGodly. P«*94 

Godlj and worldly forrow differ in the 

~Ob)cfts. P*iPJ 

, )caufest .ibid. 

tEffeils. p.ipg 

rlngredients. p»i97 

they are diBinguijhedby the< Continuance. ' p. 1 9 8 

> Event. ibid. 

rt* degrees of godly forrow. p. 199 

7"^ /m # meafure of Humiliation is that which makes a 

man heleeve in Chriji. p. 2 o 


to examine our f elves whether we have received Chri/l 
or no, for it muB be by a deepe Humdiatim.^ ao 1 
Without Humiliation no receiving the Gofj/el$ewdin 
fve particulars. 

1. A man will not find any need of Christ, p. 2 o 2 

2. He will not holdout toentertaine Chriji. p.20 3 
j , He will not for fake aS things for Chriji. p.j 04 
4, He will not wholly depend on Aim. p. 205 

5 Me wilnot undergo any thing for ChriJlsfake.2o6 

M canes 

The Contents. 

CMeanes to attaint humiliation of Spirit >are, 

I. A rcffifi'dludgement. 

From a reBifi d Iudgement proceeds forrow for ftnne, 
in rejpefi, 

i . Sinne is evillofits twne Nature p. 20 8 
2 .It is the great eft evill $ becaufe it deprives us 

1. Of the beft outward good y which is God. ibid. 

2. Of the chief eft good wit bin us : For y 

iJt deformes the beauty andftrength of the in- 
ward man. 
2 . It weakens grace within us. p. 2,09 

3. It produces evilleffcfts. 

4. It needs the great eft medicine to ht ale it , even 

chrift himfelfe. ibid. 

II. Humility of heart. p. 210 

7 he way to get our hearts humbled, is, 

1. To labour for fomefenfe ofholineffe. p.2 1 1 

2 . To conpder the pumjhmtnt of ftnne. ibid. 

III. Application. P« 21 3 

IV. Bringing things to a propinquity. p.2 1 6 

V. The removal! of all excufes. p.2 18 

Excufes yOr deceits \are, 

1 We doe as well as the bcB. p. 2 19 

2 Wfc /w ?;£ <# good meanings as the beft. p. 2 2 1 

3 It is our Nature to be thus and thus . p. 2 2 2 

4 0«r condition priviledgeth us* p. 2 23 
The better thecondttion> the morereafon toferve God. 

1 Becaufe a greater account is to be rendred. p. 2 24 

2 Becaufe their knowledge is the more. P.225 

3 Becaufe a greater Iudgement will bee infttfted. 

Bb VI. The 

The Contents. 

V I. The obtaining of the Spirit. ibid. 

VII. Ajoyning the Wordwiththe Spirit* p. 228 
The Word will effectually humble w % 

1 Ifwegetfaving knowledge of the Word. ibid. 

2 If we receive it as the Word of God. p. 2 29 

3 if we bring it home to the Conference. p. 2 3 1 
7/y<r* 2to/« *&tf *A* Word by Application may be effe* 

ft u all to humble us. 

1 Not to defer or put off the worke of the Spirit.y.i$i 

2 Not to make too much haft out of humiliation.^, 233 

3 To proportion humiliation to thefinnes* p.235 

To exhort us to get ourfelves throughly humbled.2$6 

CMotives hereunto % are, 
1 . All we do y tiHwe be humbled. is but loft labour.^. 237 
Reafom hereof are J?ecaufe 

1 A broken heart is the Altar on which we mufl offers. 

2 An humble foule is a fit habitation for Gods Spirit. 

3 Without humiliation no keeping clofe unto Chnft.ib. 
tWhatfoever profefion we make ', it is worth nothing 

without humiliation. 

Reafons hereof are, becaufe without humiliation 

1 A man wit hersjvil not holdout in his profefion.23 9 

2 He will not grow ftrong in Chrifi, ibid 

3 Good duties wil be chok'd, as the feed amongft thorns 

3. There can be no found comfort without humiliation. 
Two JJHueBions anfwered : 

1 What kind of for row meant here. p. 2 4 2 

2 Whether it be ofabfolute necepty to f ah at ion. 243 
Signes to know whether we be truly humbled or no,are, 

1. To 

The Contents. 

I. To love much. p. 2 4? 

Motives to love Chrift, grace andholineffe y are, 

1. To consider the goodnejfe And excellency of the 
thing you are perfwaded to. ibid. 

2 . To confider the good you fee in Ckrift>is yours, if 
you be his. p. 248. 

W.To tremble at the Word Preached. p. 2 49 

II I. To be affettcd with the Word>when it comes in the 
evidence of the Spirit. p. 2 $ 1 . 

In the Word two things : 

1 Meat. ibid. 

2 Medicine. p. 2j j. 

IV. To be little in ones owne eyes. p. 2 j 4 

V. To yield agener all obedience unto Chrifl. p. 2 5 5 
Humiliation fits the Soule for obedtence^ becaufe 

1 /# W4jfo a man fee God in his holineffe& power. 


2 It makes him defire the favour of God. ibid. 

3 7* makes him chufe God to be his mafler; p. 2 5 7 

4 It tames theftubborneffe of our Nature. ibid . 

5 It makes him willing to fujfer any thing for Chrijl. 

p. 258 
Vl.To prize Chrift above the things of the world. 2 J 9 

Sinne in itfelfe is full of grief e and bitterneffe^ and 
men jhall find it fo,fooner or later. p. 260 

Provdto be bitter. p. 2 6 1 

Men fhaUfinde itfo, for thefe reafons $ becaufe 

1 Otherwife God fhouldlofe his glory. p. 262 

2 Every fwne is the breach of a juft Law. p. 2 6 3 

3 It is Gods Iuftice topumjh finners. p. 2 64 

B b 2 God 

The Contents. 

Gedfufpends the execution of Judgement, 
i Becaufe the time ofpunifbment is not yet come. 2 6 j 

2 For the Churches increafe. p. 2 66 

3 For thegoodoffome that are yet to be called, ibid. 

4 For tryallofthe heart. p. 267 
5, Becaufe their afflictions are greater then othtr mens 

though theyfeeme notfo : and that in thefe refpeCts: 

1 Becaufe God denies them grace. p 268 

2 The projperitieof the wicked is apunijhment. ibid. 

3 TAty tptffar and dry in their fmncs ibid. 
4T/&9 &tt>* flw«y afflictions we know not of. p. 269 


Ji? f m*6 m not to delude our [elves in the matter of af- 
flictions, p. 269 
Motives toforfakefinne, are, * 

1 . Sinne will make you ajhamed. P* * 7 * 

2 . ifyoufinne, God will heate you. p, 2 7 2 
God correCt&th his children when theyfinne, for two 


1 BecAufefinne isfinne with Godwin whomfoever it is. 


2 Becaufe Gods children are the Temples of the holy 

G ho fl ^wherein God delights to dwell. p. 2 7 3 

«£/* objections concerning Gods puni/hing finne, an- 

fwered. P»*74 

j . Sinne will take away your excellency. p. 277 

4. The leaflfm violateth the peace ofconfcicnce.\>.2'jZ 

5. Sin will bring upon you all manner of miferies. ibid. 

6. Sinxan yield notrue comfort or content. p., 280 

7. £/* 

The Contents. 

I.SinisreftlcJJ'e. p.281 

8 . Sin hath no familiaritie with God. p. 2 8 2 

9 . if you live infmm > God willfhew no mercy, ibid. 

10. Sin b? 'takes the Covenant betwixt God & you. 283 

11. Sin is a thief e. p. 2 84 

1 2 . Sin is the great eft enemy God hath. p. 2 8 5 

13. Sin w nil make you come weeping home. p. 2 8 6 
14 No content fo long as you live infwne p. 2 8 7 
i j . Sin rvil make you confeffeyourfelves to befooles.u 
16. Sin will take you away from God ^ and God from 

you. p. 288 

Motives to hatefmnein regard of God: 

1 . God doth take notice of all you doe. p. 2 8 9 

2. When Godftrikes for fin > his wrath exceeding bit- 
ter. ibid. 

3. The longer God ft ales from Jlrikingfiwes , the grea- 
ter & terribler hisftroke when it comes. 


Chriftis exceeding mercifully and ready to (hew mercy 
to thofe that are truely humbled, p. 291 

Becaufe mercy pleafeth him. p. 2 9 3 

Mercy isnatftrallunto God. ibid* 

God is rich in mercy. ibid. 

God is our Father. ibid 

VSE. I. 
To draw us clofe to God, becaufe he is merciful/, ibid. 

The Contents. 


Uiiyfinnesfo many, fo great, If care Chrifi mttnrt 
receive me. p. 2^4 

Cads mercy U infinite >andfo are notthyfinnes. p. a?4 


Ta exhort men not to ncgUH thofe meanes whereby 
grace it got. p**94 

Helpes not to put off Repentance, but to get grace are 
i To take the time and opportunitie when grace is 
offered. ibid. 

2 Repentance is not in thine owne power.' p. 29 j 



Acts 9. 6. 

Kjtndbt trembling andaJlonifhed,Jaid, Lord, What 
wilt thou have me to doe ? And the Lord (aid unto 
him> arife, and goe into the City, and itjhall he told 
thee what thou mu/l doe, 

N this verfe wee have the firft 
a<fi of Pauls converfion from 
being a perfecuf or to be an A- 
poftle. In the words, there are 
two parts. The firft is the man- 
ner of it : he trembled, and wo* a- 
Jlonijhed: Secondly, the ply- 
ableneffe of his will, andheefaid, Lord^whal wilt 
ihotthavemeiodoe; but before we come to any 
obfervations, we will open the words untoyou. 
{Jumbling.] Trembling is an effect 01 feare, 
which fcare is (eated in the affective part of the 
foule.-ftr when the undemanding apprehends any 




Pauls Com>erfion. 


thing whether good or evill, then the affe&ions 
come and apply it, either unto joy or forrow. 

Now the affediiQns may bee confidered either 
in regard of good or evill : in regard of good, and 
that either prefent yvhich breedeth joy ; or future, 
and to come, whence fto wes defire: for defire is of 
fome good, not prefent, but to come. Secondly, 
I fay , the affe&ions may be confidered in regard 
of evill,and that likewife either as prefent, which 
breeds forrow,or to come whence flowes abo- 
mination, or an affedion, by which we flyeand 
(hunne this evill. Againe, if a man apprehends 
the good which is to come, aspoflible, though 
hard to be obtained, this breedeth hope. And fo, 
if the evill be apprehended ♦as future, and hard to 
be (hunned, it worketh feare. And this was Pauls 
feare, he apprehended affli&ion, as comming, and 
hard to be avoided 5 the Iudgeas terrible,and that 
there was no way to efcape, and therefore hee 
trembled. He was in great perplexif ie and feare , 
after that' the 1 Lord had fhowne unto him a 
glyrap^e of his dreadfull power. Whence wee 
may fee, Thai nothing will fo much dejecl a /inner, 
as when be fees thenar efull tower of God. When 
there is acrevis opened unto him,*whereby hee 
who is a finner fees into the froliatfle and the pun- 
tie of God, and the vilenefle of his owne nature, 
hence he feares $ and therefore it was WxArAdam 
feared, when he heard but the voice of God in the 
Garden : and the Ifraelites could notendurethe 
prefence of God , becaufe that it was terrible 


Pauls Conyerfion. 


unto them. For they conceived *s (he Scripture 
/peaketh, That no mm anldjie Codmd live ; that 
is y fee him according to the excellent greatnefle of 
his power, and roajeff y,bul it would utterly over- 
wbetae them, fo thai there fhould no longer life 
remainc in them* whence was their feare. 

^Andaftomjhcd^D^s is another efeft of feare, 
or a further degree of it: hee apprehends fucha 
fight of the power of God, and of hisowne e- 
(We, that is, this light did fofhine into his foule, 
I that hee was at a nonflus , not knowing what to 
doe,or how to cfcape. Now there are three things 
that make anaftonifliment: Firft, if the danger 
beefudden, forelfeitwLU notaftonifh, for that 
which is knowne before, will not caufeaftonifli- 
meat. Secondly, ifit bee great, for a fraall evill 
wil notaftoni/h a man,butwhen a man apprehends 
agfreat evillprefcnt, then he is aftoniflied at it. 
Thirdly, if it be inevitable : when a man is com- 
paflcd about with it, that he cannot get out 5 ?here 
is no dooreto efcape, but he muft -needs abide if, 
hence proceeds an aftonifliment : thus it tyas with 
Paul Itwasfudden, a light flioone , it was great Ads^. 4 . 
for he perfected Cbrift, for which he was ft rue- 
ken do wne , and it was inevitable, he fa w no way 
to efcape : ilk hard for thee io kicke agatnji ihe Verfe %. 
frickes, that is*it is in vaine for thee Pauixo fet thy 
fctfe againft me and prevaile, there will bee no re. 
fitting without great danger : thus when hee faw 
00 way, by no ftift io efcape, then be was aftoni- 
flied.I might note many dodrinesfrom the words 

Cc but 

Three things 
catife Afto- 






Afls i. $7. 


Ezech 36. \6. 


but leaft I (hould be prevented in the maine, I will 
therefore omit them, and corns unto the proper 
point intended by the holy Ghoft,which is this. 

That whomever wiR receive Chrifl, and be ingraf- 
ted into him ,and receive the Gofyelat hee ought to doe, 
he mult be fir ft humbled : I fay,tt is neceflary for the 
righc receiving of Chrift, that a Chriftian bee 
humbled. It is a-ncceflary condition, becaufe no 
man will receive Chrift till then : till hee bee caft 
do wne, Chrift will not bee prized,grace will not 
beefteemed$ and then hee will feeanecefliry of 
Chrift and holinefle. Now that humiliation is of 
fuch neceflity, wee will prove by Scripture, even 
by thofe phrafesjby which this humiliation is fet 

Firft, it is called a pricking of the heart, \^4ft$ 
a. 37. And when they heard it, they were pricked in 
their hearts ; they had then broken hearts, they 
were thorowly humbled, and when it was thtls 
with them,then they can inquire after Chtiilywhat 
JhaUwee doe to befaved-, and on the contrary, that 
which keepes men from Chrift, is the want of 
found humiliation, in Ezek. 36. 26. 1 will take a- 
way the Jlony heart out of you, and I will give you a 
heart offlefh {that is) till I have made you fenfi- 
ble of finne you will not prize mee, that is, you 
will not doc it till you be humbled. Againe,con- 
fider that Chrift came to this end , to revive the 
humble fiiner, Eft. 61 1. thefpiritoftheLordis 
come upon mee, to preach glad tidings to the meeke, to 
binde up the broken hearted, hee that is not broken 


Pauls Conner f on. 

hearted and wounded with finne, will not feeke to 
the Phyfician to be healed, Chriftis no precious 
balme unto him. He feeles himfelfc not a prifoner 
tofinne, and therefore cares not for the libertie 
I that is in grace, becaufe hee is not broken hearted, 
but if he were throwly humbled,it would be farre 
otherwife with him. 

Secondly, it is called fooreinftirit, mCMattb. 
j.j.thofe who are broken hearted and mourne for 
finne, will leeke to bee inriched by Chrift, and 
therefore Chrift promifes to comfort thefe, in 
Efa.6i.2.Ucemf$rt thofethatmwwe: thofethat 
are thus fpiritually poore, and mourne for the 
want of grace, (hall have comfort, becaufe I am 
come to this end 5 the contrary to this you fliall 
fee, in Revel. 3. 17, the Laodicians^ they thought 
I themfelves to be rich wanting nothing, and there- 
fore they fought not after Chrift, but thou art 
poore,and blind,and naked .-the way to make thee 
to come unto mee,is to humble thee in the fight of 
thy fpirituall povertie. 

Thirdly,it is called a melting heart,that is,fuch 
a heart, as will take any impreflion of grace, this 
we fee in the 2. CAwi. 34.17. Becaufe thy heart met- 
tedmthin thee >and thou humbledft thy felfe before me, 
that is, becaufe thou waft thorowly humbled, and I 
thy heart fcnfible of finne, and of the Iudgements 
that I would bring upon thy people, therefore I 
have heard thy prayer : if thou hadft not beene 
humbled, thou couldeft not have fought to have 
made thy peace with mce : fo in Ier. 3 1 . 1 9 . after 

Cc 2 that 




Ifti.*i. ». 

Revel, j, 17, 


to.} 4 .»7- 

Jet em. j 1. ig. 

i8 4 




lob 42.5.6* 

Prov.28.. 14 

Pauls Cofdoerficn. 



that r turned, I repented and after that Iwasinftrn- 
tied, Ifmotc upon my thigh, I was a/homed. So that 
till a man bee humbled, hee will notturne unto 
Chrift, but when hee is humbled, then hee will 
feckeunto Chrift and be afliamed of himfelfe : the 
contrary to this wee fee,in H4fea 4, 1 6Jfrael is like 
an untamed heiffer : viz,becaufe ftiee was not hum- 

Fourthly > it is called a trembling sit the Word, 
ifit. -56.a.and/^42. $\6> thane heard 6f thee hj 
the hearing of the eare, therefore I abhorre myfelfe, 
&c. that is, when I heard fheeia thy Word, it 
much humbled mee, andcaufedmee bafelytoe- 
fteemeof my felfe, and highly to efteeme of thy 
favour. Prov. $ 8« 14* Blejfed u the man thatfeareth 
almayes .* the contrary to this is hardoeffeof heart, 
when the Word wants this efft& to humble men, 

Now that this humiliation is a nccetfary con- 
dition,* will appear? moreapparamly and fully, if 
we doe butconfider Gods dealing with men in all 
ages.- Ifcy, it is the courfethat God himfelfe 
cakesjfirft,to humble finners. Thus he dealt with 
Adam, Gen, 3.8. When hee heard the ttoyce ofGod,he 
mmhUdandfurtd : and thus hee dealt with the 
children of Iftael, hee ihowes unto them but a 
glimpfe of his power at the deliwsring of rhe law, 
and they were much caft downe. Againe, this 
was the courfethat the Prophets ufcd : when they 
came unto any people, you (hall fee tbey firft pro- 
nounce the judgements of God agaiaft chem.-?*** 


Pauls Conrperjion. 

And thus faith the Lord^ (frc. throughly to humble 
them 5 and then after they preach of mercy, and 
the loving kindneffeofGod, ofthereadinefTeof 
God ? to receive thofe unto mercy, that are tho- 
rowly humbled. Againe, this was the courfe that 
tohn BaptiB tcoke, he came in the fpirit of Eliah : 
with fharpc words pronouncing heavy judge- 
ments againft thofe that remained impenitent : 
and therefore <Mmb\i}fy\ he callcs them, gene- 
ration of Vifers, who bath forewarned jou to flye from 
the math to come, &c. And all c his to humble 
them, becaufe he knew they would never receive 
Chrift, nor prize grace till they were humbled. 
Againe, this was the courfe that cur Saviour 
tooke, in 706.4.31. with the woman of Samaria 5 
firft he humbles her , and then hee comforts her, 
that is } firft hee makes her confefle that fface was a 
firmer, and then ihee believed; and therefore hee 
faith, I am mt come to call the righteous \ but firmer s 
to repentance, to wit, to make them fee their fianes, 
and be humbld for them , that fo they may flye 
unto God for mercy. Againe, this was the courfe 
that the Apoftle Peter tookc, Attn. $7. firft hee 
humbles them, and then after comforts them 5 fo 
Paul, ^Afts 24.. 26% when hee preached of Iudge- 
ment, Fcelix trembled 5 and fo likewife in the three 
firft Chapters to the tomans, Paul preacheth mat- 
ter of humiliation : in the firft Chapter, hee tax- 
eth them with their Idolatry, bringing unto their 
remembrances particular lodgements, which the 
Lord inftt&ed upon them for it : in the fecorrd 
v C c 3 Chap- 



John 4.31. 


g^eft. r 

Anfw* I. 

Pauls Coniperfion. 

Chapter, hee brings them to the Law, in which 
they fo much boafted of, and makes a compari- 
fon betwixt the Gentiles and them $ that howfo- 
ever they thought hardly of the Gentiles,yet they 
were as bad as they were : and then hee prooves in 
the third Chapter, that wee are juftified by faith 
without the workcs of the Law, and this he doth 
to humble them; and then in the reft of the Chap- 
ters hee preaches of Iuftification and Reconcili- 
ation by Chrift $ becaufe men will not receive 
Chrift, till they bee humbled. And thus,I fay,hu- 
miliation is the firft ftep to happineffe,and the firft 
beginning of grace and bringing to Chrift; and 
therefore it is, that wee generally labour to hum- 
ble men in preaching of the Law, and then after 
perfwade them by the promifes to come unto 
Chrift, becaufe men care not for Chrift , they c- 
fteeme not of him , they finde no need of him, till 
they be humble: therefore if you would receive 
the Gofpel, and Chrift offered in the Gofpel • if 
you would be ingrafted into Chrift,then you muft 
labour to bee humble. But for the more full ex- 
plaining of this thing , fome queftions are to bee 
anfwered , which will make plaine what this hu- 
miliation is , and what a neceftary condition it is 
unto falvation. 

The firft queftionis this, Tfon what ground, or 
for what reafon is humiliation fo necejfary unto falva- 
tion ? 

This will be the fooner anfwered,if we doe but 
confider j what # that which makes men keepe backe 


Pauls Converfion. 


from Chrift, there are two hinder ances that keepe men 
from Chrift*, the fir ft is mbeltefe, andthefecondisa 
neglecl of Chrift : uobeliefe that was the finne that 
keft men from Chrift in the fir (I age of the Church, 
in the C^pc files times they believed not that they 
^tnight bee faved, that is, they would not believe that 
the M< ffias was come in the fie jh : but now in theft- 
cond eft ate of the Church, fuch unbelief e is not the 
caufe that keepes men from Chrift , neither which we 
labour moH to convince men of for they doe generally 
believe the Gojpel, but our labour now , is, to draw 
men from thcnegleftof Chrift : wee preach Chrift 
generally unto all , that whofoever will, may re- 
ceive Chrift 5 but men will not receive him, till 
they bee humbled , they thinke they ftand in no 
need of Chrift, they care not whether they have him 
or no; they prize him not, theylooke upon him 
a farre offrhey wil not have him for the fetching : 
now Chrift will never be received, till hee be pri- 
zed above all things,and this men will not doe,til 
they be humble : humiliation if it bee found, will 
give a man fuch a fweet tafte of Chrift and holi- 
nefle,and fuch a bitter tafte of finne, that nothing 
will fatisfie him but Chrift: this will make his 
heart pant after grace,and when the heart is in this 
cafe, then Chrift will be prized and not before : 
but this men will not I fay doe, till they be hum- 
bled. It is true, God can come in the ftill and foft 
winde, that is, hee can give Chrift and the Spirit 
without this condition, and he may likewife make 
men fit to receive the Gofpel without it, but hee 




L iik. if. 16, 17 


Pauls Cot&erfiott* 

will not, therefore hee will come in the rough 
winds, that rends the rockes : hee will ficft hum- 
bly men, and make men fit to receive the Gofpel, 
and Chrift by the Gofpcl , before they /hall hare 
him, and therefore it is faid, that the poore receive 
the Gofpel, that is, thofe that are bwktnhttrtedA 
receive Chrift tendred in the Gofpel , becaufie 
they are chorowly humble&for this caufe alfo we; 
Preach the Law to bring men to the fight of .their 
finnes that they may bee humbled s and therefore 
it is caJle d, a Schoole mtfler, to bring u$ vmo Chrift^ 
the Law ihewes unto men the fiafulnefle of their 
nature and their indifpofition : I had mt known 
fmne (faith Pdul) but by the Lm % that is, I had not 
Jcnowne finne as done, to humble mec, if I had not 
lookt intothisGlaflejif I had not beene taught 
by this Matter, aod this is that which makes men 
flie unto the Gitie of refuge, that is, they will not 
runnc unto Chrift till they bee humbled : this wee 
fee in the Prodigall, Luke 15. i6> 17. hee would 
never goeunto his father, till hee could fee no 
meanes toefcape . and then hee takes a refolutian 
togoe j fo a (inner will never receive Chrift nor 
the Gofpel till hee bee humbled. 

Now there is a two-fold ncgle& , the firft is a 
totall, the fecond is a particular negle&. 

Fkft, I fay , men negle& Chrift totally, whea 
they rcfufeall the offers of grace, when they will 
not have Chrift upon any condition : they willaat 
fpeake when the fpitit cals, they will not believe 
chat they may be faved j thefe are the fame with 



Pauls Coipperfion. 


them in the Gofpell, That were invited unto the 
marriage: they excufe themfelvos^ they have other 
imploymentsjhat they muft looke unto 5 let Chrift and 
grace goe where they will, bothfarmes and Oxen, and 
wives muft p jl bee looked after , that is i they minde 
earthly things more then ChriH : andif Chrift will 
not bee had without they loofe the love of thefe, they 
will not come^ they know thefeaft was ready , but they 
mind tt not : and this is the condition of many men in 
the world, they will not come in within the lips of the 
Gojpel, leaftthey flwuld bee catcht with the hooke : 
though they generally beleeve, yet they will not out- 
I wardly frofejfe Chrift : this is a fearefull condition 
if they continue in it, hee hath fworne that they 
fhall never enter into his reft. 

The fecond is a partiall negle<3 , and this is 
when they make a mixture both of the love of the 
world, and of the love of Chrift j they minde 
Chrift, and grace, and holinefle, but they minde 
them not altogether, that is, they would bee con- 
tented to doe fomething for Chrift, but they will 
notdoealUhings, it may bee they will forfakea 
little profit, or pleafure,or vaine glory, orxove- 
teoufnefle, for Chrift, but they will not forfake 
all. Thefe are like the three grounds Jpoken of in the 
Go/pel , the fir (I ground received Chrtft , but they 
would notprofeffe him : fo many men will be con- 
tented to heare theGofpel, but they will not 
profefle Chrift, becaufe they are not thorowly 
humbled, or if they doe chance to profefle ; yet 
they will not continue: thereafon why the feede 





Pauls CotfTocr/ion. 

in the firft ground, did not continue, was becaufe 
the plow had not gone deepe enough, that is, they 
were not humbled. 

The fecond ground went yet furthers it not 
onely received the feed , but it fprung up with 
much hope of a fruitfull harveft ; yet it continues 
not,it will not fufFer for Chrift : fo many men will 
receive the Gofpel, and joy in the profeffion of it, 
but they will not fufFer for Chrift : becaufe they 
are not humble,that is, the plough went not deepe 
enough to humble them. 

The third ground went yet further , it did not 
onely what the other did, but it did that which 
the other would not doc, that is, it would be con- 
tented to fufFer for Chrift, but yet it would not 
doe all things; hee would retaine fome pleafure, 
and fome profit : when any earthly thing , which 
his affe&ions were gk wed to, ftood in competiti- 
on with Chrift , he had rather loofe Chrift , then 
hee would loofe all his pleafure in thefc earthly 
things, becaufe he is not thorowly humbled : hu- 
milutim comes and takes all impediments away, 
plowes up the hardneffe of the heart, fets the affe- 
dbns on another objed to delight in , checks the 
will, opens the minde, awakeneth the confeience, 
that Chrift is all to him in all things : and there- 
fore it is compared unto the good ground, that 
received the Word with an honeft and good heart, 
the heart will not be fit to receive that good , that 
will make it good till it bee plowed deepe and 
humbled, then the Word will grow , the heart 


Pauls Conyerfion. 


mud bee humbled before grace will grow: and 
thcrefore,this is the effed, that humiliation works 
when the heart is humbled: hee wift not part 
with Chrift for any thing in the world. There- 
fore you fee upon what ground humiliation is ne- 
ceflary , becaufe men will not receive Chrift till 
they be humbled. 

The fecond queftion, is, whether humiliation is 
Amply, and absolutely neceflary. 

Tothislanfwer, that it is not fimply , and ab- 
folutely neceflary, for it is not a fimple grace, and 
therefore not neceflary on Gods part. But it is a 
condition required on our parts, becaufe we will 
not receive Chrift till we be humble. I fay, it is 
not a fimple grace, orfimply neceflary. For that 
which a man may exceed in , is not fimply necef- 
fary : but a man or woman may have too much of 
it,thatisjhe may exceed in the meafure, he may be 
over humble : and therefore Paul writes unto the 
Corinthians > 2 Cor. 2. 7. That they fhould comfort the 
inceBiotos perfon , Uaft heejhould bee [wallowed up of 
gritfe : now that which is a fimple grace , a man 
cannot have too much of: hee cannot exceed in 
it$ as for example, a man cannot have too much 
faith, or repentance, or love , fan&ification , &c. 
but the more hee hath of thefe, the better : now, 
howfoever it is not fimply neceflary on Gods part, 
becaufe he can fave men without it, yet it is a ne- 
ceflary condition, on our parts : and in regard of 
us, becaufe we will not receive Chrift till we be 
humbled* And therefore it is, that we Preach the' 
D d 2 Gofpell 

z Cor. 2.7. 



Revcl.zi. 17. 

Pauls Conyerjion. 

Gofpel generally fometimes, fometimes with the 
condition, as in CMatth. ir.28. Come unto mee all 
that are weary and heavy laden, andl will eafe you: 
till men doe feelefinne as a heavy burthen, they 
will not come unto Chrift to bee cafed of it. A- 
gaine, in Revel Ai.\^ .who foever is athirtt, let him 
come and take of the water of Life freely : except 
they firft be a third , and finde they ftand in need 
of Chrift, they will not come unto him to bee re- 
frefbed. Againe, fometimes it is put without any 
condition, except faith: ReveLn. andwhofaever 
will, let him take of the water of Life freely, that is, 
whofoever hath a defire to come unto Chrift, let 
him come and hee (hall have him without any ex- 
ception of perfons or condition, Hee that faU$- 
vethjhalt beefaved, and hee that beleeveth not flail 
bee damned: bring true, faving,purging, working, 
Iuftify ing faith,and thou (halt have Chrift and fal- 
vation, where there is no mention of humiliation. 
For there may wee know, bee feedings, without 
plowing , and there may bee plowing and yet no 
(owing, and fowing and no reaping,fo I fay,there 
may bee faving and fan&ifying grace wrought in 
the heart without humiliation .' and againe, there 
may be humiliation and no true grace at all, or ge- 
neral graces, but not fpeciall and faving graces : 
but the way to make us fie to receive grace is to be 
humble. A man may be faid to receive Chrift by 
a common light of knowledge, and hereupon doe 
many things for Chrift 5 but yet he will not take 
Chrift for his King afwell as a Saviour,except hee 


Pauls Conlperfion. 


be humbled , he will not take Chrift fo, as to bee 
ruled by his Lawes, and to live under his Com- 
mands,he wil not takehim with loflcs and crofles> 
difgrace and reproach $ till hebe humbled, he will 
not indure reproach • he would be content to have 
Chrift, but if Chrift muft coft him all that, then 
Chrift and he muft part 5 but when a man is tho- 
rowJy humbled, then he will part with all things 
for Chrift, nothing (hall be fo deare and precious 
untohim' 5 as Chrift will be, if any thing come in 
Competition with Chrift, hee will refqfe it for 
Chriftrthus you fee that humiliation is a neceffary 
condition on our parts , though not a fimple 

The third Qoeftion, is this, whether there bee 
any kinds of humiliation more then one. 

To this I anfwer, that there is a two-fold for- 
row : the firft is a preparative forrow 5 the fecond 
is a godly forrow, The preparative forrow , is 
nothing elfe but a forrowing for finne, as itcaa- 
fech punifhment, or a forrowing for fome Iudge^ 
ment likely to enfue, and pronounced againft him, 
but this is not the true forrow : a reprobate may 
have this forrow, which (hall never be faved 5 this 
was the forrow of ludas> and Cam, and ^Ahab : 
rhcy forrowed, but it was a falfe forrow, onely 
a worke of the fleih : it hath his originall from na- 
ture, its objeft punifliment, and its end defpaire : 
but the fecond is a godly forrow, fuch as the Apo- 
ftle fpeakes of, in \Corinthqq. that workes repen* 
ununotto bee repented of , that is, it turnes the 
D d 3 heart 


1 Cor.7.7. 


Pauls Converfion. 

heart to God, it takes away that flintic difpofition 
ofnature,bythc conveyance of grace * it makes 
the heart better, it brings it into a frame of obe- 
dience, icworkesa willingncfleinit to good, fo 
that the difference of them lyeth, in this ; the one 
is out ward, but the other is inwardjtheone is from 
grace,the other is from temporall things 5 the one 
is a worke of the flefli, the other is a worke of the 
fandifying Spirit: the one will make a man flyc 
unto Chrift,becaufe of our wants,(as in the exam- 
ple of the Publican : efpecially in the Prodigall 
fonne, hee never feekes unto his father, till hee bee 
thorowly humbled : then he concludes, I will goe 
unto my father :) the other will fet and pufli a man 
further from God, this wee fee in Cain and Iudas, 
their forrow made them runaway from God : but 
this godly torrow or humiliation never refts till 
it bring a (inner into the prefence of Chrift j and 
when the foule is in Gods prefence , then it will 
never reft, till Chrift have made its peace with 
God : but as I faid, the nature of the worldly for- 
row,is to drive a man further from Chrift. Adam 
had this forrow : he runnes and hides himfelfc. A 
carnall man will forrow , either for fome prcfent 
Iudgement upon his perfon, or elfe upon his fub- 
ftance,butit will not turne the heart, that will 
not worke a ply able difpofition in the heart , to 
yeeld obedience out of love, in hatred to finne ; but 
on the contrary, that hardneth the heart the more, 
even as water hardneth Iron when it is hor,but this 
godly forrow workes other effeds : therefore the 

Pauls Conyerfion. 

Apoftle faith, I was glad that you were forrow- 
fiill, becaufe it wrought repentance in you, that is, 
it changed your hearts : fo much for this queftion. 

The fourth queftion is this, whether there bee 
any difference betweene the godly forrow, and 
that which is falfe. 

To this Ianfwer that they <T *• JntheObjea. 
differ in three things efpecially.J 2 ' JJ^EfeS* 

The firft difference is in the objed : the obje& 
of worldly forrow , is the punifhment of finne, 
the wrath of God , hee lookes uponthefc without 
any relation to Chrift : but the objed of godly 
forrow is finne, as it ftandsin oppofition with 
the love of God towards him in Chrift, and how- 
foevera regenerate man lookes upon the punifh- 
ment , yet in a different degree, not fo much be- 
caufe he feares punifhment as that hee fhould give 
his father fuch caufe , to take fuch difpleafure a- 
gainft him : but it is finne that he principally 
lookes upon,v/;c.that hee hath difpleafed fo good, 
fo gracious a Father as God hath beene unto him, 
and this is that which workes humiliation in him : 
but the other fees the wrath of God, and hell, 
death, and thatfinall feparation betweene him, 
and happinefTe, and hereupon for feare of punifh- 
ment he is humbled : Thus you fee the difference 
in the obje&s. 

The fecond difference is in the caufes $ the caufe 
of the worldly forrow, is either fome judgement 
prefent, either upon his perfon, or in his fubftance, 




Pauls CoMper/ion. 

or in his family, or elfe it is fome judgement that 
he feares God will influft upon him hereafter ei- 
ther in his riches, or in hiscredite and reputation 
amongft men : and therefore, for feare of thefe he 
is humbled. 

But the caufe of godly forrow is the apprehen- 
sion of finne, as it is contrary unto the nature, pu- 
rity and perfe&ion of God, as alfo of Gods love 
towardsaman; he hath an eye given him where- 
by hee fees into the riches of Gods love unto him, 
and then refle&s upon himfelfe , and fees his car- 
riage towards God for fuch mercy,and finding no 
proportion betweene them, hence growes his for- 
row that hee fhould thus requite God with finne 
for mercy. 

The third difference is in the effedis, for as they 
doe proceed not from one and the fame ground : 
fo they bring not fortfi the fame, but contrary ef- 
fects, and they are three fold : Firft, worldly for- 
row , it drawes the aflfedions of the heart from 
God, becaufe they fee him as a Iudge, they cannot 
love him as a Father : he takes God to be his ene- 
my, and therefore doth what hee can toflye from 
him v becaufe hee expe&sno good from him, this 
we fee as before in Adam, Cain and Judas : but the 
godly forrow , it makes a man cleave fafter unto' 
Chrift , to fticke fafter unto grace , it whets the 
affe&ions, to love Chrift, to prize Chrift more, 
it workes a willing readintfte in the foule to obey, 
it puts by that which would make him flye 
from Chrift - y Secondly, worldly forrow, it hurts 


Pauls Conyerfion. 


the body,it breeds difeafes, it wafts and confumes 
the Intrailes , breeds and brings confumption of 
the body , it dulles , and makes dead the foule, it 
takes away the rellifli of fpirituall things, it makes 
a man carelefie to good, it daules and makes a man 
un w illing unto any good. But the godly forrow, 
it is the life of the foule , it is the health of the 
body , it quickneth the foule of man unto good, 
it puts a new life into it : it workcs a readimffe in 
the will, and love in the affetfions to Chrift, 
grace, and holinefle. Thirdly, worldly forrow, 
it makes a man of a hot, and a fiery fpirit, it ftirrcs 
him up after evill , to reproach and difgrace his 
neighbour, it fils him full of hatred, revenge, and 
envy : but godly forrow, it breeds another kinde 
of Spirit in him , it makes him of a meeke, and a 
quiet fpirit : worldly forrow will not put up re- 
proach difgrace and wrong* but this will put up 
all injuries and wrongs, and whatfotvcr elfe hcc 
meets withall for Chrift: thus you fee the diffe- 
rence bet weenethefe. 

The fifth queftion , is this , how fliall I know 
whether my forrow be a godly forrow or no. 

To this I anfwer, your i. By the Ingredients, 
fliall know it , by thefe< 2. By the Continuance, 
three things. ' 3 . By the Event. 

Firft, I fay, you (hall know it by the Ingredi- 
ents: for firft they have not onely the fence of 
punifhment , which is common unto the worldly 
forrow : for I fay ,howfoever it is the property 0/ 
worldly forrow to apprehend punifhment , yet it 

Ee is 





Pauls Conrperfion. 

is likewife required of godly forrow , to be fenfi- 
ble of punifhment \ but there is another light put 
into him , whereby he fees into the uncleanenefle 
offinne: he fees finne in its owne dye , notonely 
finne, to be fime , butfinne to be vile $ and here- 
upon he will not content himfelfe with mercy ,un- 
lcffehemay have grace: but the other cares not 
if he may be free from puniflimcnt , whether hee 
hath ftrength againft corruption or no. 

Secondly, you (hall know it by the continuance 
of it : godly forrow is conftant, but worldly for- 
row is but a paflion of the mind; it changes 3 it lafts 
not , though for the prefent it may be violent and 
ftrong, and worke much outwardly, yet it comes 
but by firs, and continues not 5 like a land flood, 
which violently for the prefent over-flowes the 
bankes, but it will away againe , it is not alwayes 
thjs: but the godly forrow is like a fpring that 
(Ulkecpes his running, it is not dryedup, but 
runnes ftill, it is not fo violent as the other, but it 
is more fure : you (hall have it ftill running both 
Winter and Summer, wet and dry, in hot and 
cold, earely and late • fo this godly forrow is the 
fame in a regenerate man ftill, take him when you 
will, he is ftill forro wing for finne, this godly for- 
row it ftands like the center of the earth, which 
removes nor, but ftill rcmaines. 

Thirdly, you (hall know it by the fuccefle , and 
event of it , it will turne the heart unto Cbrift , it 
will make the heart ftand more fir me in grace , it 
will turne the whole frame of the foule unto God 


Pauls ConVtrfion* 

liketheLoadftone, that will not reft till it hath 
toucht the Iron^or as the needle touched, will not 
ftand till it touch the North- pole: So it is with 
this godly forrow, when a man hath received but 
a touch of the fpirit, he will never reft till he hath 
toucht Chrift : till he be at peace with him , no- 
thing will fatisfie him till Chrift come into the 
Soule, till Chrift be his : nothing will make him 
to remove that confidence, and truft, that he hath 
in Chrift, all things (hall goe for Chrift. But the 
worldly forrow hath another fuccefle: namely, 
to flyefafter away from God $ as I have fliowed 
in ludas and Cain. And thus much for this que- 

The fixe queftion is this, feeing the obje&of 
godly forrow is finne 5 whether there be any de- 
grees of this godly forrow. 

To this I anfwer , that hiowfoever finne is the 
chiefeftcaufe of godly forrow, yet notwithftan- 
ding it admits of degrees, there arc divers degrees 
according unto the apprehenfion of the thing 
conceived : fome forrow more, and fomc lefle ac- 
cording to the proportion of grace received, eve- 
ry one in one degree or other, but the cau fe in eve- 
ry onejs properly finne, but thefe degrees of for- 
row proceed from a three-fold caufe. Firft, be- 
caufe God will give more grace unto one 5 then un- 
to another ; where he doth intend to make a great 
building of grace , there he will lay a dcepc foun- 
dation of godly forrow: and on the contrary, 
where he doth intend to beftow leflTe grace, there a 

Ee 2 lefler 

l 99 




Pauls Coyfterfion* 


lefler foundation will ferve : as in a rcmporall 
building; no wife man will lay a great foundati- 
on to a little houfc , but will proportion it accor. 
ding to his building. Secondly,becaofe he feemes 
to 1 3ve fome above others, hee exprefles himfelfe 
more unto fome then unto othersmow where God 
will exprefle a large meafure of love , there hee 
will worke a great meafureof godly forrow 5 as a 
father loves thatchildc beft that hee beats raoft. 
Thirdly , becaufe fome have a greater meafureof 
knowledge then others, fome have received a 
greater meafure of illumination then others : now 
there is nothing more forceable to make a man 
humble, then to be fpiritually inlightned • fo long 
as a man or woman doth not come unto the true 
knowledge offinne, and the excellencies that are 
in Chrift and grace, he will never be humbled. 

The feventh quefti6n, is this, what is the leaft 
meafure of humiliation. 

To this I anfwer, the leaft meafureof humilia- 
tion neceffary, is that which makes a man beleevc 
in Chrift : viz. makes him to flye unto him, and 
to prize Chrift above all things : as the Prodigall, 
he did not at the firft goe unto bis father , but hee 
confidered of it, and when hee fees no way to e- 
fcape, then he faithj will goe unto my father ; fo 
a Christian that hath the leaft meafure of humilia- 
tion and godly forrow , it will make him to flye 
unto Chrift 5 the leaft meafure will give him fuch 
a fight of finne 1 , andfuchaglimpfeofglory, that 
hee will prize it above all things, it will fliew him 


Pauls Converfion. 


that there is no way to efcape hell , but by going 
unto Chrift ; that nothing will (atis fie for fin, but j 
the blood of Chrift, nothing fo excellent as grace 
and holineflfe is : ic will tell him, that he that will 
bee Chrifts Difciple , muftdoe thefe two things. 
Firft,be muft deny himfelfc, he muft renounce all 
truft and confidence in any thing for falvation 
without Chrift: and he muft deny all abilitie to 
worke that which is good without the Spirir. Se- 
condly, he muft take up the crofTe, that is, he muft 
fuffer what God will have him,ejther in his name, 
or body ,or goods : this is thelaft meafure re qui- 
fite, without which thou wilt riot receive Chrift 5 
and thus much for this laft queftion. 

Is it fo, that humiliation is fo neccflary , to the 
right receiving of Chrift and theGofpell, this 
fliould teach us to confider our condition and c- 
ftate, whether we have this condition in us or no : 
let every mm by this try his condition, whether 
he hath received Chrift or ro , and this muft not 
be outwardly but inwardly, not a forrow in (hew, 
but in fubftance ; and tbinke not that a little fob- 
bing and fighing will ferve theturne, a little ring- 
ing of the hands, a few teares, and a little hanging 
downe of the head ; but it rauft be a deepe huwilia 
ti$H> fuch a humiliation that proceeds from the 
fpirit : in Romanes 8.15. }ou harue not received the 
$irit again* tofeare, but the fpirit of Adoption : you 
once had a flaivtfhfeare, a feare contrary unro this 
truefeare, which was the fpirit of bondage; but 
you (hall not have it againe : but that humiliation 

Ee 3 (hall 


Rom. 8. if. 




Pauls Converfion. 

(hall proceed from another ground; namely, from 
the fpiric of Adoption, whereby you (hall feare 
him 3 not as a Iudge, but as a Father : therefore let 
every man enter into his owne heart: and fee whe- 
ther this condition be in him, or no, and thinke 
not to come into Chrift , or to bee ingrafted into 
Chrift without it : for as I faid , howfoever it is 
notfimplynecefTary, on Gods part 5 yet it isne- 
ceffary on our pares , becaufe wee will not receive 
Chrift,and the Gofpell, till we bethorowly hum- 
bled. And that you may fee the nccefliry of this 
duty of humiliation: I will (hew you in five par- 
ticulars, that a man cannot receive the Gofpeil ex- 
cept he be humbled. 

Firft, a man or woman muft be humble, or elfe 
he will not receive Iefus Chrift. To receive Iefus 
Chrift , is the firft a<3 of the Gofpell : and there- 
fore we preach the Gofpell generally unto all, that 
vvhofoever will, may have Chrift : but you muft 
fir ft receive him,and this you will not doe till you 
be humbled 5 till yee thinke you ftand in need of 
Chrift, till then , you will thinke the worke too 
great, and wages too fmall ^ as for example, A 
worn ah muft firft receive her husband , and bee united 
unto him , before fhee can be made partaker , either of 
his riches , or honour : fb before a Chrift tan can bet 
made partaker of the benefits of ChriB t hee muft deny 
himfelfe , and cleave wholly unto Chrift : and re- 
ceive htmfo , as to be ruled by him , and tofufer for 

But fome men will fay, this is too much, wh*t 


Pauls Cottoerfion. 

muft I fo receive Chrift , that I muft forfake all 
things for him i 

To this I anfwer, it is no marvaile though thou 
thinke fo , becaufe thou art not as yet humbled, 
but if thou wcrt hnmbled , thou wouldeft never 
fticke at any thing 5 when a man is humbled, he 
is then in the condition, that hee fhould bee, both 
to deny himfelfe,take up the crofle, and to follow 
Chrift : when a man is humbled, then he cares not 
to bee trampled under fcote for Chrift : to fuffer 
difgrace, reproach andfliamefor Chrift, but till 
then, a man will not $ fomethings a man will doe, 
but not this : therefore it is neceflary to the recei- 
ving of the Gofpcl,thata man be humble. 

Secondly, to receive the Gofpel is to enrer- 
tainc Chrift into the Soule • hee that cntertaincs 
Chrift fo , muft retaine him , and continue with 
him : he muft not rake Chrift for a day, or a ycare, 
but he muft take Chrift,as a woman doth her huf- 
band, for terme of life : nay, after life, and that in 
fuch a manner,with fuch a holy demeanor of him- 
felfe, that hee may not give the leaft occafion of e- 
vill that may be to Chrift. You muft take heed of 
grieving the Spirit, and you muft refift the workes 
ofthedevill; ifyoucontrad with Chrift, you 
muft take heed ofdefpifinghim, take heed of gi 
ving the Spirit a nonplus. And you muft continue 
in all eftates,andkeepeastheApoftlefaith, your 
profeffion without wavering t 1 fay, howfocver a 
man may pra&ife, and promife, and doe much foi 
Chrift, yet except hee bee humbled, he will nor 





Pauls Cettverfion. 

hold out : and therefore we fee in many,that there 
are bubbles of grace . as if they would retaine 
Oirift, and continue wich him , they doefome- 
thing,but they doe not perfevere to the ead , like 
thofein ffetr. 6. 5. that have tafted, thatis,pro- 
fcfikd,but fall away : and this was the fault of the 
three grounds , they received the Gofpell , but 
they continued not ; Chrift entred not into them 
deepe enough. Now the difference of the foure 
grounds, was humiliations every ground was 
plowed , but none plowed to purpofe , but the 
fourth ground : when there is but an outward 
(how of holinefle in a man , it will not keepe his 
colour alwayes,it may glider and carry a (hew of 
the right ftampe , but when it comes to triall it is 
but counterfeit, but when the fan&ifying Spirit 
comes, and toucheth the heart of a Cbriftian, 
and hee is thorowly humbled , hee will never 
loofe his beauty • hee is Gold, try him how you 

Thirdly , to receive the Gofpell , is to take 
Chrift,and to part with all things for Chrift, ma- 
king him hischiefeft joy, prizing him fo, that hee 
will loofe any thing for him , like that wife Mar- 
chant in the Gofpell ; which when hee had found 
the Ie well , went and fold all that hee had , and 
bought it : there muft be a prizing of Chrift above 
a mans fclfe , hee muft part with all things in the 
world, with husband and wife, with father and 
mother,with brother and fifter,with friends, with 
honour, and riches, pleafure , and all things elfe, 


Pauls ConDerfion* 

and account Chrift more then all things: now this 
a man will not doe, till hee be humbled. 

But you will fay, What muft I forfakc father 
and mother, and wife for Chrift , or clfe I cannot 
have him i this is a hard thing, theworkeistoo 
great , there is not fure fuch neede of Chrift or 
grace,or at the leaft 3 Chrift will not impofe fuch a 
burthen upon mee. 

I anfwer, yea$ you muft forfake all thefe things? 
if you will not,you ftall never have himj this was 
the fault ofthefecond ground, there was both a 
receiving, and arejoycing in Chrift, and this was 
a good propertie, but yet there was not joy e- 
nougbjbecaufe there was not humiliation enough, 
the plough had not gonedeepe enough,and there- 
fore it was that they continued not, fomc things 
he would doe , but not all things for Chrift, but 
when the heart ishumbled,that is, when the plow 
hath gone deepe enough in humbling a man ; then 
hee will and not till then, make ChrifFhis chiefeft 

Fourthly, to receive the Gofpel, istotruftio 
Chrift wholly , to depend upon him both for 
grace and falvation , and every thing elfe that is 
good : he will labour to know the length,and the 
height,the depth, and the breadth of the riches of 
Chrift, hee will lookeftill unto the precioufncfle 
of Chrift , becaufe he will not have his mind ex- 
ercifcd about vaine and foolifli things, and this no 
man will doe,till he be humbled ; no man will fee 
his oecd till he be humbled, hee feares nothing, he 

F f thinkes 





Pauls ConVerJion. 

thinkes hec ftands in need of nothing , but when a 
man is brought to fee hell, hee will cry for Chrift 
and grace , then he will prize things according to 
their worth, then hee will fee fuch excellencies in 
Chrift, that he never fa w in any thing clfe« fuch an 
infinitenefle of puritie and holincflfe , fuch aboun- 
danceof fandlification and redemption, fuch joy, 
fuch glory, and fuch pleafure 5 fuch love, fuch con- 
tenths is not in any thing elfe 5 now hee will deny 
the world,profir,or pleafure, or any thing elfe,and 
feeke,depend, and truft wholly in Chrift. 

Fifthly, to receive the Gofpel, is, to doe and 
fuller what is commanded him, as Paul in this 
place, Lord^ what wilt thou have me to doe ? as if he 
fliouW fayj I am ready both to doe and fufRr 
whatfoever thou wilt have mee, and Paul was as 
good as his word, as appeared by thofe rcproches 
and fufferings that hee bare for Chrift, alwayes 
making ready to lay downe his life for Chrift, 
now fuch adifpofition no man will have , fuch a 
thing no man will doe till he be firft humbled. Yet 
as I (aid, a man may doe fome things as the dead 
hand of the Dy all, it may perhaps point right at 
one ftroke without the help of the mafter-wheeles, 
but to goe round and mifle none it cannot 5 fo a 
carnall man may hit upon fome good dude , that 
Godcommands,and refraine fonu finne, that God 
forbids, but to goe through hee cannot, to take up 
reproach and difgrace, tolofe his credit, tofor- 
fake his friencJs , to lofe honour, and riches , and 
pleafures, this he will not doe, till he be humbled; 



Pauls ConDerfion. 


therefore labour to fee the necefluie of this dutie 
of humiliation , or elfe you will not doe all chings 
for Chrift, and labour to get the degrees of it, and 
wirhall get the degrees of grace, and that will in- 
creafe fpirituall forrow ; and degrees of forrow , 
makes degrees of joy : a man or woman that ne- 
ver forrowes,or never had the degrees of forrow, 
never truelyrejoyced in Chrift; for as the Spirit 
workes grace, and grace workes true humiliation, 
fo true humiliation workes joy 5 therefore you fee 
it is neceffary : againe flicre will be no fuflfering for 
Chrift, till there bee rcjoycing in Chrift 5 a man 
will not either doe any thing , or fufFer any thing 
I for that thing, that he cannot delight in, therefore 
labour to be humbled. 

Now to helpe you in this worke , I will lay 
downe fome meanes,by which you may come un- 
to this humiliation of fpirit. 

The firft meanes to get this humiliation, is to 
gettheludgement rectified, becaufe men cannot 
fee finne, nor know it till then 5 and men will not 
be humble, fo long as they remaine ignorant,but 
when the judgement is re&ified, then hee knowes 
finne to be the greateft evill. Againe, a man will 
not forrow, till he have a fit objedt for forrow, as 
a blind man cannot fee any obje^fo a natural man 
is a blind man, and heemuft have new eye fight, 
before hee can fee finne to forrow for it, as finne • 
and this is the rectifying of the judgement 5 but 
when the judgement is re#ified , then it will for- 
row for finne, and that in thefe refpeds. 

Ffi Firft, 

I. Meanes, 




Pauls Conwrfion. 

Firft,becaufe finne is of its owne nature evill, 
bccaufe it is contrary unto the nature of good^nd 
of its ownc nature , is an enemy unto God. The 
Philofopher faith, if God bee the chiefeft good, 
then finne is the chiefeft evill 5 from whence wee 
may thus argues that which is moft contrary to 
God, is the greateft evill, but finne is moft con- 
trary unto God 5 therefore it is the greateft evill : 
and the reafon is becaufe finne is that which makes 
the creature moft odious unto God. No crea- 
ture, or thing, fo contrary unto the nature of men, 
as finne is unto God, nothing makes God to loach 
the creature but finne , all the imperfe&ions, and 
blemiflies, and difeafes, and infirmities ofthe crea- 
ture, ,makes not God to loath it , if there be nor a 
mixture of finne with it, becaufe they are not con- 
trary unto God : they fight not againft God, but 
finne fights againft the purity and holinefle of 
God 5 and therefore Gods hatred of the creature, 
is onely a hatred for finne. 

Secondly, to us it is the greateft evill ; the argu- 
ment ftands thus 3 that which deprives us ofthe 
greateft good, is the greateft evill : but this finne 
doth, Ergo, for k doth depriye as of all things 
that are good,but cfpecially of two things,where- 
in ftandeth our chiefeft good. As firft it deprives 
us ofthe beft outward good,which is God : as the 
Prophet faith, Tour fmncsfepar ate betweeneyou, tnd 
your God : and t bey keepe good things from you 5 of 
all other good , efpecially they hinder the com- 
ming of grace into your hearts. Now what grea- 

Pauls Conloerfion. 


ter evill can there be, then tbis,to keepe both God 
and his Grace from us. Secondly , it deprives us 
of the chiefeft good within us 5 as for example : 
Firft, it deformes the beauty and ftrength of the 
inward man : Secondly ,it weakens that grace that 
is within, that is, it makes us unable to refift evill 3 
this is the nature of finne. 

Thirdly, if you cannot fee it in thefe,theh come 
unto the effeds that it workes, and it willappeare 
to be the greateft evill. Firft, it turnes all the fa- 
culties and parts of the foule and body to evill,and 
is the breeder of all diftemperature, as feareand 
horrour in the foule. Secondly, it brings all the 
evill that doth befall a man in this life, they all 
come by finne; allfliame, reproach, poverty, dif- 
grace, punifliment, comes by finne 5 now if you 
will but confider finne in thefe, you will fee it to 
bee evill • butefpecially, you fhall fee theevill of 
finne in adiftrefiedconfcience: what feare, what 
amazemenr,what aftoni(fiment,and dcfpaire,what 
forrow, what anguiih of heart is there:' as upon 
ludas 3 no reftitution will ferve , rio comfort will 
worke, no perfwafion will prevaile: thus if you 
looke upon finne it will appeare the greateft evill. 

Fourthly, fiine is the greateft evill, if you con- 
fider the medicine that muft come to heale it . 
; Chrift muft lay downe his glory for a time, hee, 
muftabafehimfelfe,hee muft come from heaven! 
to earth, hee muft take our nature upon him, and I 
humble himfelfe unto a curfed death, before finne 
can be healed, now put them altogether : finne is 
1 ; F f 3 evill 



Pauls CoMoer/ion. 

evill by nature: Agaiacit is evill, becaufe it de- 
prives us of the greateft good, both within us, and 
without us , it is the caufe of all difeafes, fhame, 
and reproach ; fuch an evill that nothing will 
heale, but the bloud of Chrift : Iooke upon finne 
thus cloathed , and k willappeare the greateft e- 
vill : Make confcience therefore of lictle finnes, 
for they bring great evils j though the fands of the 
Seas be but little , yet a many heaped together, 
make a great burthen y fo finne though but in an 
idle word, thought, or behaviour, feeme to be but 
a little finne , yet lay many of them together, and 
they will breake the foule, and make it barren, and 
unfit to good 5 if a man owe but little debts , yet 
if they bee many, if hee looke and caft them up in 
the totall , hee will find himfelfe prefently to bec 
but a bankerupt j fo it is with finne : what though 
the finne be but a little finne , yet give this a little 
vent, putittoadion, and this finne will prove a 
great finne $ give once confenr, and in time it will 
bee a raigning finne : and when it is thus, then it 
turnes the foule into evill, fets it on a rage, impri- 
fons it, makes it to obey, and to bee a (lave to Sa- 
thans now what greater evill can there bee then 
finne : thus much for the firft meanes to get the 
judgement rectified, which will fee finne, fo as to 
humble it. 

The fecond meanes to bee humbled is this, you 
muft labour to make your hearts fie to be humble, 
and that you may doe this , you muft doe thefe 



Pauls Coffperfion. 


Firft, you muft Ubour to get feme fenfe of hoti- 
nejfe, that is, you muft get the heart in a frame of 
grace, for except a man get the Spirit, he will not 
be humbled , but when there is holintffe bred in 
the heart, then hee will fee finne to be humble, he 
will fee finne out of his place. Take any heavy 
thing, efpecially water, and in its place , it is not 
heavy, but let it beeremooved out of its place and 
it will be a heavy burthen • even fo will finne bee 
unto you s when you have once gotten the Spirit, 
you will then fee finne out of its place , and to be 
a heavy burthen,that you will not willingly beare 
it,but you will ftoope under it, and therefore thej 
more holinefle that any man getSjthe more will be I 
his fight of finne 5 and where there is moft fight of j 
finne , there will be moft griefe for finne, and 
thisgriefe is alwaics accompanied with this hu- 
miliation that I fpeake of 5 and where there is the 
greateft humiliation for finne, there is the greateft 
doore of mercy opened* where there is moft fenfe 
of fbnejthere the heart is beft fitted for grace, and 
in this cafe, the more tender of confcience,thebet- 
ter Chriftian. 

Secondly, if you would be fit to bee humble, 
confider another thing, which is the fumfhment of 
finne, if you continue in finne, you fliall be damned, 
deprived of glory : you were once good, confider 
now, wherein your happpinefie confifts, con- 
fider that you have an immortall foule, and that 
you muft be called to an account ^ the ferious con- 
fiderations of thefe things, will make you to bee 




i Cor>6.p. 
19. verfc. 

Pauls Converjion. 

humble : Nebnchndneiczar when hce is brought to 
be like a beaft, then he cor.fefleth chat the Lard is 
God, and humbles himfelfe , even fo (hould wee. 
Againe, doe bu; confider that all things are in the 
hands of God, and that every one of you in par- 
ticular are 5 and thai: he is able prefently to difpofe 
of you, as he will. Againe, confider that God is 
al waies every where , that hee fees all things , and 
that he will judge all men,and that a day of judge- 
ment, a day of departure to judgement is appoin- 
ted unto all : confider alfo the feveritie of the 
Iudge , the fentence that hee will pronounce, the 
punifhment that he will inflift, the eternitie of the 
time j I fay if men would but confider thefe things 
wifhly, they would not goe on in finne, as they 
doe : but the want of confideration of thefe 
things keepes men from Ch rift. For if the adul- 
terer would but confider what the Scripture faith : 
that no adulterer (hall be faved, or if the covetous 
man, or drunkard,&c that wholly devotes them- 
fclves untoevill would but confider that in 1 Cor. 
6.9. that none of thefe (hould inherit the Kingdome 
of God, they would not goe on in finne as they 
doe. Againe , if they did but confider that all 
finne ends in paine^that every ad finne wounds the 
foule, it would furely make them humble ^ this is 
that which the Lordcomplainesof in Beut. 33. 
to 2$. verfe : O that my people were wife, that they 
would but confider with themfelves,w*. their 
finnes, their aflMions, my love in their deliveran- 
ces 5 that is, O that they would but looke backe 


Pauls Cortoerfion+ 

unto the former account and fee what they have 
donejfor my love,it would caufe them to be hum- 
ble : Dolour is the relu&ancy of the will , now 
the Will will not drive till ther^bec a change 
wrought, neither will a man be humbled truly, till 
there be a thorow change in the foule ; therefore 
labour after holinefle, and get both a fence of ho- 
lineflfe , and a fence of finne , and this will hum- 
ble you. 

The third meanes to get humiliation is applica- 
tion , you muft apply both what you have recei- 
ved, and what you have paid together, and then 
caft up the account : firft confider what you have 
received from God , and what you doe prefently 
enjoyj and then confider what have I paid, what 
have I done, how have I demeaned my felfe, what 
obedience have I yeilded, what thankes have I re- 
turned? Againe corfider the excellency that is in 
grace, and then confider finne , that it is evill by 
nature, that it is evill to me, that it brings forth e- 
vill effe&s, except you thus wifely apply it, it will 
not humble you , you will not feele finne , or e- 
fteeme it as a burthen , becaufe you will not fee it 
out of its place. It will bee as a heavy burthen 
atthefootc, which though never fo heavy, yet it 
is notfelt,it will not hurt a man fo long,as it lyeth 
there* even fo finne will not be a burthen unto the 
foule,tillit be apply ed unto the foule by the fpirit, 
but when it is applyed , then it will be like a bur- 
then upon the bqfke, which a man will quickely 
be weary of, finne will then clogge a regenerate 
Gg " foule, 



$\ Meanes. 

ai 4 

Afr 17.30. 

Pauls Conrperfien. 

foule, and humble him , and this wifedomc wee 1 
may Icarne of the divell himfelfe , when hee will 
bring a man unto defpaire , hee will ftill hold out 
before a manjps finnes , and that with aggravati- 
on of them , that fo he may come unto the fight 
of them : and then he will hold out the Iuftice,and 
purity of God, that he will not let finne goeun- 
puni(hcd,that he (hall not be faved,that fo a Chri- 
ftian may be out of meafure de je&ed : and thus a 
Chriftian (hould doe if he will be humbled , let 
him ftill fct finne before him , and that not only in 
the general!, but alfo to apply it in particular unto 
the confidence • and efpecially, in cafes of relapfe, 
for as figures added to Ciphers doe make the to- 
tall the more,fo relapfe in finne is a great finne,and 
a particular notice of them , will caufe great hu- 

Againe , let man fet before him fiones againft 
knowledge,or great fins; and this will be a meanes 
tohqmbleyou, for what is the finne againft the 
holy Ghoft, but finning againft knowledge upon 
an obftinate will in defplght of God and the Spi- 
rit: and that the finne of knowledge is a great finne 
appeares in Afts 1 7. 30. ^4t the time of their igno- 
rance God winched; that is, fo long as you wanted 
the meanes of knowledge , both of knowing mee 
and ray Spirit, I little regarded it , I wincked at 
it, that is, I efteemed it not fo great, but paft it 0- 
ver; but now the caufe is altered, fincelcamein 
my owne perfon , and preacht upto you : now I 
will not wincke at your finne as before, I will not 



Pauls CotCeerfion. 

a »* 

pafle it over as I did before $ but I will behold 
you in another manner. After the knowledge of 
finne to fall into it , and then not to bee humbled, 
is to flight a finne , and to flight a finne after the 
committing of it, is more dangerous then the finne 
it felfe , wound the foule more , provokes Gods 
wrath againft a man the more . as a fervant after a 
fault committed , when his Mafter tels him of it, 
if he fhall then flight it, as not regarding it , the 
flighting of it, incenfes his Mafter more againft 
him then the fault it felfej therefore if you would 
be humbled, apply finne unto the foule, and come 
from the generall, unto particular finnes, efpecial- 
lyfaften your hearts upon great finnes : that rule 
inLogicke holds true, that generals worke not, 
but particulars are prevalent : As I faid before, 
when finne lyeth like a burthen at thefoote, it 
hurts not , but when it is laid upon the fhoulders, 
then it hurteth : faving knowledge breakes the 
heart, and humbles the foule : on the contrary ig- 
norance hardens more and more : this we fee in 
lob. 4. in the woman of Canaan, the reafon where- 
fore (he received not Chrift,was,becaufe (he wan- 
ted knowledge, to know her ownceftate, generall 
conference,and exhortations to receive Chrift will 
not ferve till Chrift comes in particular unto her, 
and tels her in plaine words, that (he is an harlot 5 
untill then, fhee little regarded him, then fhee can 
beftirre her felfe , then fhee can confefle , and be 
humbled : and thus hce dealt with Paul in this 
place, Paul why per fecttteftthw met > and thus he 

Gg 2 dealt j 

f oh- 4. 





\ % Meme$\ 

Pauls Cotfloerjion. 


dealt with ^idam , what baft thou done , baft thou 
eaten, &c f thus he dealt with Peter , John 21. ij. 
&c. Loveftthovmee, feed, feed, feed, <frc. the re- 
membrance of particular finnes wrought a gene- 
rail change in them, and mightily humbled them : 
therefore, if you would be humbled , apply par- 
ticular failings , and exclude none , and God will 
not exclude thee ; you know that which will take 
a great ftainc out of a garment, will furely take 
out a leffer: even fo fearenot, but if God hath 
given thee a heart to fee fome great finne, and the 
affurance of the pardon of tha-t finne , hee will 
forgive thee all finnes : thus much for the third 

The fourth pieanes, to get humiliation, is this, 
we muft labour to bring things unto a propinqui- 
ty, that is, let us looke upon finne paft, as prefent, 
and fo neere at hand : for this is our folly , wee 
looke upon finne, a great way off, and that is the 
reafon , that finne is fo little regarded of us , be- 
caufe wecannot,as we might,fee how odious it is: 
the Philofophcr faith, that things a great way off, 
are as if they were not , they doe not hurt us , and 
this is the caufe why men are not humbled : ex- 
perience proves this , you know death is the terri- 
bleft thing in the world, but yet becaufe we looke 
upon it a farre off: therefore it is, that it doth not 
affright us now : to helpe you to bring things to a 
propinquity, that you may be humbled, you muft 
obferve thefe two rules. 
Firft , I fay , you muft looke upon things that 



Pauls Cotfterfion. 


are paft as prefenc : confider that the finne that is 
paftis as great a finne a$ ever it was, though it 
feeme afarre off, that is, committed long agoe : it 
is mans weakenefle to thinkc othcrwife of finne 5 
a malefa&or that hath committed a foule fad: a 
long while agoe,if his pardon be not fued out, hee 
may be condemned for that fa&,though there hath 
beene along time bet weene the fad and the execu- 
tion : fojWhat if thou haft not committed a finne a 
great while, yet if thou fue not out thy pardon, 
God will judge thee for that finne, as pre/ently 
committed : looke then upon finne as prefent,and 
it will humble thee 5 this lob did, I fojfefjedtbe 
finnes of my youth 5 that is,though they were a long 
time agoe committed , yet he lookt upon them as 
prefentjand this wrought humiliation in him : and 
thus it was with Ddvidpfal. 51. My finnes are ever 
before me : that is,thcy are all feene of me as frefh, 
though never fo old, as if I had now prefently 
committed them. 

Secondly, you muft looke upon things to come 
as prefent , bring things within the compaffe of a 
fpirituall underftanding , or elfeyou will not bee 
humbledjlooke upon the wrath of God as prefenr, 
looke upon death as prefent, look upon the brittle- 
neffeof thy nature, that thou art in the hand of 
the potter: confider how foone the bubble may be 
blowne out , looke upon falvation and damnation 
with an equall eye , confider your felves now as if 
you were to appeare and make up your accounts 
before God. Confider what you would do if you 
\ Gg 5 fliould 




Pauls Converfion. 


fhould now go into eternity ,confider the prefence 
of God amongft you, which one day you (hall fee 
in another manneriDoeas Saylors doe,when they 
fee a ftorme a farre off, they prepare and efteeme 
of it as prefent : Thus fhould every Chriftian doe, 
looke upon every thing as prefent $ for what is the 
reafon that fin is not avoided of many,that they fin 
and remaine as ftones without fence , but becaufe 
they doe not apprehend finneandthepunifhment 
thereof as prefent 5 they looke not upon the wrath 
of God as prefent, nor on death and hell as pre- 
fent: Beljhdzzar, fo long as he looked upon finne 
a far off,it never moovcd him,but when he faw the 
prefent hand writing, that humbled him : Things 
apprehended as prefent make a deepe impreffion 
in the heart,either of joy if good, or of feare if c- 
vill , and therefore if men would but looke upon 
fiane, and the wrath of God, and death, and eter- 
nall life, as prefent,they would be humbled. 

The fifth meanes to get humiliation is this, you 
muft labour to remoovc thefe excufes, by which 
men labour to kcepe of this blow of the Gofpel, 
they are loth to be hit.and therfore they labour to 
fhelterand hidcthemfelves, becaufe they would 
not fee themfelves in fuch a cafe as they are in, left 
they fhould be humbled, which, on the contrary, 
if they would but let the Gofpell have his full 
force at their confciences,it would work this effeft 
to humble them : But, I fay, it is a hard matter to 
perfwade men to fee finnes as prefent , and a hard 
matter to perfwade men to be humbld , andcon- 
1 fequently 

Pauls Cont>erfion. 


fequently, a difficult a thing it is, to make them to 
beare this blow of the Gofpell , and to perfwade 
them, that humiliation is a neceflary condition to 
falvation,and the right receiving of Chrift : there- 
fore you muft labour to remoove theexcufes that 
men make for themfelves , before they will bee 
humbledjwhich excufes,or rather deceits,are thefe 

i .The firft pretence is this, We do good afwell 1. Deceit 
as the beft, we ballance our finnes , we heare, we objett. 
receive, we give almes, we pray $ in a word, wee 
doe all things that Christians ought to doe : there- 
fore we are truly humbled , what need wee more 
to humble our felves. 

To this I anfwer , Well, what if you doe pray, ! ^ n fw. 
what if you doegive almes, and heare the Word, 
and receive the Sacrament : though thefe anions 
/imply in themfelves are good , yet they may bee 
nothing worth unto thee, unkffe thy heart bee 
right : yea unleffe thine heart be right , thefe ani- 
ons, as they are thine, and proceed from thee, 
will be found fiones before God,and fo in ftead of 
a blefling may bring a curfe upon thee : viz. be- 
caufcthou ufeft holy things in an unholy manner 
to a wrong end. For if thy heart be bad, that is, e- 
ftranged from God, through infidelitie and unbe- 
leefe,whatfoever thy heart meets withall, it makes 
it unrighteous, aitf fo puts the tin#ure of poyfon 
upon it , becaufe it is not Gods end , that thou 
aymeft at,in the doing of thefe,but thy owne end : 
Now it is not only the a<5Hon , but the end of the 



Pauls Conyer/ion. 

a&ion chat makes it acceptable and difchargeth a 
Chriftian in the performance of it. Wee know 
Silver will not goe currant , though it bee ne- 
ver fo good, except the Kings ftampe bee upon 
it : now the end of the a&ion puts the ftampe on 
thea&ion, and makes it goe currant with God 
for a holy a&ion : therefore you that brag of your 
anions looke unto the end of your anions 5 for 
unlefle the end be good , the aftions are but as 
counterfeit coyne, that every man will refufe, that 
knowes it : and you your (elves will be efteemed 
of God,but as coofeners are of men,worthy to be 
put to death : though the fame anions in another 
are acceptable to God, becaufe thefinne is taken a- 
way that poyfons them. So that as a poyfonfome 
ftocke turnes the fweet drops of dew that falles 
upon it unto poy fon,which yet caufeth other trees 
to be fruitfull ; fuchareunregeneratemen, conti- 
nuing in their old finne without repentance. Thofe 
things that are good in themfelves being perfor- 
med by them , are turned into poy fon unto them, 
though being performed by a holy man, they are 
as a fweet odor that makes him more acceptable 
unto God : befides, if you doe but examine, you 
(hall find that it is not fo much you that doe them 
but fome noble quality inyou:it is either fome na- 
tural! parts of learning or policy, or elfe fome na- 
turall difpofition to be kind and loving,and meeke, 
&c. nature without fan&ifying, or renewing grace 
will bring forth fuch fruit : many things you know 
for a time will hold fent , that rather hurt then 

good : 

Pauls Conyerjion. 

good : h thefc aftions that arc performed with- 
out the Spirit, though they may carry a fenr, and 
fmellwell, yet they hurt the foulc, becaufethey 
make you to reft onely in the outward a&ion : but 
if you would doe good, and have your anions ac- 
ceptable unto God, then labour to get regenerate 
heartSjbecaufe otherwife you will not pleafe God. 
Iehv, performed a good acftion, but yet he is bran- 
ded for it 5 if the end be not good,the a<5tion is not 
good to you : and therefore let no man reft in the 
outward a&ion, but remember what the Lord ac- 
counts of the anions of wicked men. Hee thai kil- 
leth and Oxe as if he flue a man, hee that facrificeth a 
lambc, as if he cut off a dogs head, hee that offereth an 
ohlatim, as if he offered ' fames bloud, hee that hurneth 
Incence, as if he bleffed an Idoll, &c. There was no- 
thing focontrary and odious unto God in his wor- 
fliip under the Law,as thefe were by which he fets 
forth the adions of wicked men 5 therefore let 
not this excufc hinder you from being humble^e- 
caufe you doe good. 

Secondly, the fecond deceit or pretence is this, 
they fay they have as good meanings as the beft 
whatfoever they may fpeake* and they have as 
good hearts as the beft, whatfoever they doe : and 
therefore they are humble enough, that is , they 
need no more humiliation. 

To this I anfwer briefely, you lye • for if your 
a&ions be naught, your heart is worfe, and if your 
fpeeches bee rotten , your meaning is farre worfe 
then either thy a&ion or thy fpeech : if your 
_•'•'■- H h fpeeches 



2. Deceit. 



$. Deceit. 



Pauls CoM>erfion. 

fpeeches bee rotten and fmellofhell, and yet fay 
that you mean better, or that your meaning is bet- 
ter then you outwardly expre(Te,it is falfe : for we 
£jy, that if wee fee fparkes of fire come out of the 
Chimney , we conclude that the fire within is farre 
greater ; fo if thy fpeeches and anions be bad,thy 
meaning is worfe , there is a greater fire within: 
anions are but the fruits of the heart^or branches 
that proceed from it. Now in a naturall plant wee 
fay, that if the fruit bee bitter* the root is much 
more bitter, becaufe the -clwBgl is al way es greater 
then the effed : even fo, if thou haft naughty fpee- 
ches and anions, if there bee bitterncfle in them, 
thy meaning hath much more bitterneffe ia ir, be- 
caufe it is the root from which thefe fpring 5 there- 
fore let not your good meaning keepe you from 
being humble. 

Thirdly, the third pretence is this, they fay,it is 
their nature to bee thus and thus 5 they have a na- 
turall inclination unto fome particular fiane , and 
therefore they thiuke that God will bee mercifull 
unto them in that thing, and they need not to bee 

To this Ianfwer,that this pretence of yours ag- 
gravates your fin the more , for the more inclina- 
tion that there is in your nature unto any particu- 
lar finne, the greater is the finne, for inclination 
with confenr, is more odious unto God then a vi- 
olent luft not confented unto, which may fome- 
timesbreakeoutin a regenerate man without full 
confenr: the more inclination, the morecaufeof 


Pauls CWPtrfion* 

humiliation -> this did David, hee addes unto his 
fins his inclination to finne, to aggravate them tfoe 
more, and to humble him the more, as if the in. 
clination gave a greater ftroke upon his confeience, 
then the adiion it felfe, as in ff*l.%\. 1 was borne in 
iniqtiitic, and infinite did my mother conceive ;»*,that 
is, that which makes my fin the more heinous and 
offenfive unto God, is this, becaufe it proceeds 
from a naturall inclination of my corrupt nature , 
it was borne with him, and it grew up with him, 
and this was that that troubled him, and thus it is 
with every regenerate man. 

Secondly,to this I anfwer,that when a man hath 
any inclination unto any finne, there is not fuch an 
inclination, but it is or may bee reftrained by the 
mindc 5 but if the mind give confenf, then like 
woade it addes unto the colour, and makes the fin 
the moreinexcufable, becaufe there is no relu&an- 
cie in the will agatnft it, but yields it ftrength unto 
the inclination:thereforc if you doc thus,you adde 
tranfgreffion unto the finne 5 take heed of plucking 
away your ftrength, in refitting your natural incli- 
nations 5 for know, that it is one thing to be befet 
with finne, and another thing to confent unto it : 
therefore let your inclination of nature be,as itis,a 
caufe to humble you, and not tokeepeyoufrom 

^ The fourth deceit or pretence is from their con- 
ditions, which keepe them from being humble, 
efpecially in the younger fort , who thinke them- 
felves in fuch condition that they have a kind of 

H h % privi- 




4. Deceit, 




Pauls Comer/ion. 



priviledge and ncede not to bee humble, therefore 
the wife man Eccl. 1 1 . well knowing the folly of 
youth, and what a vaine thing it will bee to re- 
claime them from their fiancs, faith j Rejoyce, o 
young man in tbyyoutb, as if he ftiould fay 5 for you 
young men it will bee a vaine thing for mee to 
fpeake unto y 00 , you will not forgoe your plea- 
fures and your lufts and bee humbled 5 therefore 
for your parts rejoyce, that is, take your fill, goe 
on in that courfe that you will not be reclay- 
med from , But yet remember that for all thefe 
things you mujl come to judgement ; that is, you 
(hall be called to an account for all your vaine and 
finfull plcafures and humbled for them, if not 

To thislanfwer , for any man to thinke that 
hee may haveexcufe for finnes becaufe hee is in 
fuch or fuch a condition , except they bee finnes 
ofinfiimirie, he is a foole, he never knew for 
what end became into the world;(as for example) 
Is thy condition greater then others i art thou 
richer or more honourable,or wife, or more beau- 
tifull or ftrong then others are 1 thou haft the 
greater canfe to ferve God, and bee humble, and 
that for thefe reafons. 

Firft, becaufe you have more accounts to make 
up then others have 5 and againe, you have more 
wages then others have , and therefore you are 
more inexcufable,ifyou be negligent and carelefie; 
where much is given,thcre much (hall be required: 
you are bound with greater bonds , and therefore 


=^~~~^— — — — — — — ~* ^ 

Pauls Conyerfon. 


your forfeits arc much greater if you breake with 
God : if a Matter give great wages unto his fer- 
vant,it will be but a vaine excufe,a falfereafoning, 
if he (hould thence conclude, that therefore hee 
may be more careleffe then others 5 nay rather he 
(hould conclude the contrary , that becaufe my 
Matter doth thus and thus for mee , therefore I 
ought to be more careful and diligent then others : 
and if it be thus before men,how can you imagine 
that this will txcufe you before God. 

Secondly , you had more need to bee humble, 
becaufe your knowledge is,or (hould be the more: 
and therefore in Ier. j. 5 . faith God, / will got into 
the hottfe of the great men , for they know my name 5 
that is , they have more time to get knowledge 
then others have that are in meaner conditions 3 
they have not fuch meanes , fuch time , fuch op- 
porrunitie to get knowledge as you have ; they 
have many outward hinderances which you have 
not 5 but thefe have broken the yoke, wherefore a 
Lyon (hall flay them, and that is, becaufe they be 
ignorant 1 will not excufe them, I will take a ftridi 
account of them, becaufe they ought to know me 
better then others that have not the like meanes 5 
that are not freed from the diftra&ing cares of the 
world as they were; therefore lee all in high pla- 
ces labour to excell in grace , and abound above 
others in fpirituall knowledge , and take an exam- 
ple from the Nobles of Berea 5 as they were more 
honourable then others in regard of place, fo they 
were above others in regard of graces they fearcht 

Hh 3 the 

2. Reafon* 


22 6 



6. Meant s. 

Pauls Conlperfion. 

the Scripture j they abounded in fpirituall know- 

Thirdly, confider that as your wages arc more, 
and your talents are more, and your accounts are 
more, folikewife your judgements (hall be more, 
if you be an example either of evill to others, or e- 
vill to your felfe: I fay the greater you are in place, 
thegreater fliould be your care, becaufe the grea- 
ter is your finne : Inferiors depend upon fuperiors; 
confider I pray, if you bee eminent in place, what 
a good example from you will doe unto others 
that are under you $ and on the contrary , what e- 
vill wil follow from being carelefleand prophane: 
they will marke you for an example to evillrthere- 
fore you fee that the greater conditions that you 
are in, the morecaufe you have to be humble. 

The fixt meanes to get humiliation is this, you 
muft beearneft with God to gee the Spiritjfor this 
makes the Law effeduall : the flejh fr&fiteth no- 
thing, itistbcftirittbatqnickmtbi the Law and 
the letter of the Law will not workegracein you 
no more then the flefli will , except the Spirit goe 
with it : It is the Spirit that alwaies enlighteneth 
the mind, and workes a change in the whole man, 
and puts new habits on the facuhies,andobje&s fit 
for thofe habits rand here now appeare the difFc 
rence bctweene the Law and the Gofpel 5 nothing 
will make a man truly humble without the Spirit. 
If the Lord fliould fpeake unto you this day as hee 
fpake here to Paul, yet if the fpiritdid not fliine 
into your hearts, it would not bee effeftuall to 


Pauls Conner fion. I 227 

humble you : it is not the Word, but the Spirit in 
the word that is able to change you, and make you 
new creatures , I fay, if £//<*£ fhould preach unto 
you, or one in the fpirit ofEliah, hee would never 
humble you$except the fpirit accompany it,it will 
bebutlikethefhakingofthe earth unto the Iay- 
ler , Afts 16. but it muft bee the Spirit that 
changes your hearts : but when the Spirit comes 
and gives but a gly mpfe of that light in the foule, 
then hee can cry to Paul, Sirs, what Jha/2 wee doe to 
keefaved ? Falix at the preaching of Iudgement 
can tremble, but it is the Spirit that opened £7- 
dt44 heart to beleevej I fay, if you had Paul, and 
Eliah, mdlohnBaptiJl that came in the Spirit 
of Eluh > yet it were nothing worth if you gee 
not the Spirit: therefore be ye earneft with God 
to get the Spirit, and never reft till you find him 
in your foule: and remember that there was a 
time when the Angel ftirred the water at the 
Poole of Bethcfda, that they that firft ftepped 
in were healed of what difeafe foever they had: So 
there is a rime when the Lord turnes , and 
when the Spirit mooves the heart to good: let 
us make ufe of this opportunitie , and ftrike 
while the Iron is hott , and grinde while the 
windes blow, and watch every opportuni- 
tie becaufc the fpirit will come and moove 
the heart , as the Angel did the water, that 
fo we may firft ftep in and be healed : there- 
fore if you would get humiliation, be earneft 
for the fpirit s »and you may have him for asking, 


JLuk.ii. i j. 

7. Mcattes. 

Pauls Conner/ion. 



it is Chrifts promife to give him, if you want 
him, it is becaufe you do not aske him$aske there- 
fore that you may have him, and be humbled. 

The 7 th . meanes is this, that as we muft get the 
fpirir, fo we muft adde the word : it is true that the 
fpirit is the onely meanes to make us humble, it is 
the efficient meanes, without which nothing will 
humble us , it is as true alfo of the Word.-becaufe 
the Spirit makes the Word , as the inftrumentali 
meanes to humble us, and therefore if you would 
be humble, you muft joyne with the Spirit the 
Word, and that you may have the Word cffe<3u- 
ally to humble you, you muft doe thefe things. 

Firft, you muft labour to get the faving know- 
ledge of the Word, becaufe it is the meanes to 
humble you, that is, the Word with the Spirit in- 
lightens the foule:for as a man that is in the darke, 
cannot fee any thing till hee have a candle , fo hee 
that is ignorant of the Word, he is in darkenes and 
cannot fee his finnes in fuch a manner, as to hum- 
ble him : or as a man cannot fee the motes that are 
inthehoufe, till the Sunne ftine into the houfe, 
though they were in the houfe before 5 fo hee that 
hath not the faving knowledge of the Word in 
his heart , cannot fee the feverall windings and 
twiqings,andcorners,and corruptions of his heart, 
till by the Spirit he come unto the faving know- 
ledge of the Word. Ahab faw not the chariots and 
Horfcmqn of Ifrael which iMicha faw, becaufc he 
was ignorant of the Word ; and therefore the 
Lord faich, ftrw.3 1.34. They Jha/I know mee from 


Pauls Corfperfion. 

the greateft unto the leafl, they thinkc they do know 
me, but indeed they doe not , but then they fhall 
know me; that is, when I have given them my fpi- 
rit , and by the fpirit they have attained unto the 
true knowledge of the word,thcn they fhall know 
me, they knew me before, and they knew finne be- 
fore, but now they fhall know finne by the word 
in another manner then they did : fo Paul, Rom,j. 
f&ithjknewjmne bj thelatv,that is, 1 knew finne be- 
fore, but now I know finne by the word in ano- 
ther manner then I did$ I faw it, but not with that 
hew as I did, before the law had made mee to fee 
things in another colour then afore : Labour, as to 
get the fpirit fo to get the faving knowledge of the 
word : The Apoftle faith, i Cor. 2.10. that the fpi- 
rit fearcheth the deefe things of God^ now thefe 
things are fhowne unto us by the word , they are 
plainely difcovered unto the foule in another man- 
ner then before : Knowledge workes a deepe im- 
preffion unto the foule of a Chriftian , and fearch- 
eth into the corruptions of the heart, into the di- 
vers lufts of the flefli , finds them poy fonabk and 
hence is humbled , for where there is the greateft 
knowledge, there is the greateft light, and where 
there is the greateft light, there is moft filth feene $ 
and where there is moft corruption feene, there is 
greateft caufe of humiliation 5 therefore that the 
word may humble you, labour to abound in 

Secondly, as you muft know the word, fo you 
muft receive the word as the word of God j if yon 

Ii will 



I Coi\2,IO, 



Pauls Cotrterfion. 

will have the word to humble you, you muft re- 
ceive ic as Gods Word and from God ; for if it doe 
come unto you, and be not received of you as the 
Word of God,but as the word of man, it will nei- 
ther enlighten you nor humble you:this is the dif- 
ference betweene the word that is received, as 
from God^and the Word, that is received as from 
men : if you receive it as from God, it will worke 
effc&uallyinyou, it will make you to renounce 
the world, it will worke feare and humiliation in 
you 5 but if it come as the word of man,it will bee 
flighted by you,ic will take no folide rootein you, 
it will wither and bring forth no fruit in you : and 
therefore the Apoftle rejoyces in the Theflaloni- 
ans z. Tbeffalmans 2. verf. 18. that they received 
the word of God from him, not as the word of 
! man, but as it was indeed the Word of God 5 
and therefore it was, that it wrought thofe 
gracious efftds in them as it did, fo that no 
Church was fo commended of PW, no Church 
fo eminent in grace, as this Church of thzThef- 
fdenhns was. And fo ^Adam in the garden 
when hee heard the voyce of God, then hec fea- 
red; becaufe when the Word comes as from 
God, then it comes with a force upon the con- 
fidence, then it humbles andcafts downeafin- 
ner , in LMicha 5 . verf. 4. the Spirit faith , And 
hee fhallftand and feed in theftrength of the Lord, 
and in the tMajeffie of the name of God, that 
is, hee (hall fpeake fo as if God fpake himfelfe, 
and with fuch a Majeftie , that hee fliall con- 

Pauls CoWerfion* 

vincethe confcicnce, thiswasfpokenof Chrifb 
and Chrift did fulfill the prophecie 5 and there- 
fore the Iewes confefle , that no man fpake as 
this man fpake ^ and in another place, it is (aid, 
that Heejpake as one baaing Authoritie, CM&U 
thmy. verf. 28, 29. Now no man fpeakes witfi 
authorise, whether heebeean Embaffadour or 
Conftableor any other officer, butonely when 
hce fpeakes in the name of the King, and ufes 
his name, then hee comes with authoritie, his 
words take effeft: fo doth the Word, when it 
comes and is received by us as from God, then 
it workes upon us. Let us now examine our 
felveshowwee have received the Word, whe- 
ther it hath come unto us with authoritie or 
no 5 if it hath , then wee (hall bee humbled 
by it, but if other wayes, it will not humble 

Thirdly , if you would have the Word effe- 
<3uall,to humble you, you muft apply it, bring it 
home unto the confeience 5 otherwife it will not 
humble you , as the precioufeft medicine will not 
heale till it be applyed unto the fore, fo the Word 
will not heale the bracks and bruifes of the foule, 
till it be applyed unto theconfeience, for how- 
foever wee account of it , or though it bee in its 
owne nature, a two edged fword, yet except you 
ftrike, it will not hurt, except you apply ic, it 
will not heale the foule , by cutting of finne and 
corruption from the heart: therefore this is your 
worke to apply it , when wee have done our parrs 

Ii 2 in 




I. Rule. 

Pauls Cotfperfion. 

i° preaching the Word, if you will receive bene- 
fit by the Word in making ic your owne , fo as it 
may bee unto you the power of God unto your 
falvation, then apply it, and fo doing it will make 
you humble, and receive Chrift : now that you 
may attaine unto this , and that the Word by ap- 
plication may be effe&uall to humble you,obferve 
thefe three Rules which I will lay downe for your 
helpe herein. 

The firft Rule is this , As you muft get know- 
ledge before you will bee humble , fo now in the 
firft place, you muft not deferre or put it of^when 
God dorh give you a fight of finne, it will be your 
wifedome to apply the medicine prefently whileft 
the wound is greene, the Word will have a greater 
power of working then, then it will have after- 
wards : if it in this cafe be deferred, it will gather 
corruption, it will put you to more paine and 
charge 3 it is good therefore not to deferre humi- 
liation, or put off the working of the Spirit in this 
cafe, but if the Spirit give thee a fight of finne,pre- 
fently apply it unto the Soule , and that fo much 
the rather, becaufe the labour will bee leffe, the 
paine leffe, and the danger leffe. When a bone 
is out of joy nt,it is good fetting it whileft it is hot, 
no man will deferre it 5 infuch a cafe the defer- 
ring of it will be with much more griefe : {0 when 
the heart is put out of love with finne, if you then 
prefently apply the Word unto ir, i: will humble 
and change you,but if you deferre,it will bsa hard 
and difficult thing to bring the hear: unto repen- 

Pauls Conyerjion. 

tance: to bring it unto a good frame and foft dif- 
pofition ; Againe, therefore confider this , and 
make good ufe of the opportunity : the Apoftle 
gives the rcafon why it isfo hard to bring the heart 
unto a fit temper againe, tleb. 3,13. Take hcedfath 
he, that you be net hardntd through the decertfulnejfe 
offinne : there is a deceit in every finnc , which if 
you looke not unto it,will beguile you 5 if you doe 
not put out the fparke, it will be a harder thing for 
yeiHo put out the flame , to flop the paflage of 
finnej butyou will be like unto thofe, Rom.i.*}. 
that have hearts that cannot repent , hearts paft 
graces therefore take heed of quenching thefpi- 
rir, and this wee doe when we put off repentance, 
and hqmiliation,when we are by the fpirit brought 
unto a fight of our finnes. 

The fecond Rule is this, as in the firft place, we 
muft nor put off the worke of the fpirit, fo in the 
fecond place, we muft not make too much haft out 
of it: you muft not thinkethat a little humiliati- 
on will ferve the turne,a little forrow,a few teares, 
or a few fighes 5 but you muft continue in ir, and it 
muftremaine in you:the contrary unto this, is that 
fbrrow which the Lord reproves in the people of 
Ifrael, Ifaiah 58. 6.1s this the fajl that I have chofen 
that men fhouldhang doxvne their\heads likeabalrujh 
for a day: they were affcded withfinne, and it 
wrought fome efFed in them, but it did not conti- 
nuejitwasbutforatime, itlaftednot, and there- 
fore it was that the Lord hated it: you muft let 
forrow breed in our hearts,you muft let it ftil con- 




2 .Rule. 

Ifaiah 58.6, 



Pauls CoM>erfion. 

tinue with you, or elfe ic will not humble you: the 
nature of che bulrufh is, for a time to hang do wne 
the head, when it is over-preft with water, but 
when it is dry, then it ljftsupit (elfe againe$ fo 
there are many, that for a time will hang do wne 
their heads, and feeme ro have this true forrow , 
but it is but when fome judgement is upon them, 
then they can humble themfelves , and cry and 
weeperbut when it is remooved,that is,when they 
are freed from the judgement, they are lifted up, 
their humiliation is gone, now that you may have 
this humiliation, to continue with you, youmuft 
doe as the Apoftle exhorts you ^ lames 4. 8. you 
mujl purge your hearts : that is, you muft purge hy- 
pocrifie away that deceives you in the matter of 
humiliation, and if you aske how you (hall keepe 
your hearts humble , hee tels you how, Let, faith 
hc^jourjoj be turned im$ mourning : that is, keepe a 
tafte offline, and the difpleafure of God in your 
hearts, and this will humble you : therefore you 
muft continue in forrow : this was that which was 
commanded the people of ifrael, Levit. 16. 29. 
You (hall humble your felves, and doe no worke at all : 
they muft (eparate themfelves from all fuch 
workcsonthacday, which may beeameanesto 
keepe them from humiliation: for the obje<5i,being 
holden long on the faculty , it will at laft humble 
us ; for our nature is like the fire, if matter be 
not applyed unto it, it will goe out, fo if we keepe 
not a fenfe of finne , humiliation , and forrow in 
our heart, it will dye. Therefore you muft take 


Pauls Conyerfion. 

2 35 

paines with your hearts, and fet finne ftill before 
you, Davids finne was ever before him, and Paul 
was ever humble in remembring his finnes : there- 
fore let this humiliation and godly forrow bee in 
you, not like a land flood, but like a fpriftg : this 
forrow muft ftill bee running and fpringing and 
flowing cr elfeyou will notremaine humble: I 
I confe(Te,it is true that they that have received the 
fpirit, have not the fpirit of bondage to feare, that 
is, to forrow hopeleflc, but yet they have received 
fuch a fpirit that keepes them ftill in awe , that 
keepes them ftill in this forrow, that keepes them 
ftill in feare 5 but yet the evill that is in the forrow 
and feare is taken away , becaufe of a mixture of 
fpirituall }oy,hope,and confidence, that they have 
wrought in them by the fpirit. 

The third is this, you muft proportion your 
humiliation according unto your finnes 5 if your 
finnes have beene great finnes, then your humilia- 
tion muft be a deepe humiliation: this wee fee in 
tJWanaJfes, as his finne was exceeding great, fo his 
humiliation was exceeding great : it wrought in 
him a great meafure of humiliation, and fo Peters 
fionc was great, and his humiliation was great, for 
as the finne is greater or lefler, fo the humiliation 
fhould be greater or leflcr, becaufe the greater the 
finnes are, the greater fliall bee the judgement for 
them: and therefore when you can paffe overyour 
finnes, as little finnes, it is a figne that you are not 
humbled, for if you were, you would then other- 
wife conceive of finne: now where there is great 


3. Rule. 


Pauls CofTperfion. 


fifines forgiven, there will bee great love, as the 
woman in the Gofpel,y/w loved much : that is, (he 
had many dines forgiven her, therefore (hee cx- 
preft much humiliation and love unto Chrift. A- 
gaine, let every man labour tofeele their finnes 
the more, that they may love Chrift the raore^for 
that which the affe&ions are mod affe&ed with, 
that the understanding apprehends mod, and then 
the bent of the will followes, and a man may, if 
he will, come unto this tofee finne in himfelfe, in 
fuch a manner as to humble him , and make him 
to love God the more. As a man that hath a de- 
fire to fee the Prince in a multitude, hee will ever 
faften his eye unto him: fo if a man would but 
fatten his underftanding and minde upon finne, 
he would at laft fee it to humble him, and this did 
Ddvid'mthz finne of Vriah hee brought his finne 
unto this, that it was ever before him , no finne 
humbled him as this did : And thus much for the 
meanes of getting humiliation. 
Is it fo that humiliation is fo neceflTary a condition 
on our parts,though as I faid before, it is not Am- 
ply neceffary on Gods part, neither a fimple grace 
becaufe there is no promife that follows it,but the 
prpmife is made without exception of perfons, 
or conditions generally unto all, Whofoever will, 
let him come and take of the water of life freely > 
that is, without any antecedent condition ( faith 
excepted) : yet as I faid,except we be humble, wee 
will not come in and receive Chrift, and without 
Chrift, there is no meanes to bee faved, and this 



Pauls Conloerfon. 

we will not doe till we be humble, therefore it be- 
hoves you to examine your felves, whether you 
have this condition in you or no : and now, that I 
may make you willing to examine your felves(for 
except you be willing you will not) confider thefe 
three things to moove you hereunto. 

The fir ft motive is this, confider that all that 
you doe rill you bee humble is loftlabourj you 
heare in vaine, you reade in vaine, you receive in 
vaine,you pray in vaine, you give almes io vaine, 
till you be truly hwnuled. Pfdl. ji. i^jbefacri- 
Jicesof Cod are a broken and contrite heart , all the 
prayers that a man makes, all the almes that hee 
gives, all the holy duties that he doth performe, if 
they doe not proceed from a truly humbled 
foule, they arc unfavory things,and that for theie 

/. Reafon. The firft reafon is this, becaufea 
broken heart, is the altar on which we muft offer; 
whatfoever we offer up to God, they are not fuch 
as God acceps of, if they be not offered up upon 
this altar, for the facrificesof God are a broken , 
heart,a truly humbled foule : for as in the time of | 
the Law , the Prieft was to offer up facrifices for 
the people in all humilitie , fo Chrift in the Gof- 
pell on the Croffe with a broken and a contrite 
fpirit, offered a facrifice for all his children, and 
makes them acceptable unto God, yec except the 
heart be humble, he will not accept of a (inner. 

//. Reafon. The fecond reafon is added mlfaiah 
66. a. hee will dwell in a broken and a contrite Jpi- 

K k rit y 




Ifaiah 66. 2. 



Pauls Conner (ion. 

James 1.7,8. 


rit y a humble foule is a fit habitation for the fpirit, 
now the fpirit dwels in the heart as the Sunne in a 
houfe,by communicating his grace unto the foule. 
where hee will come into, and where the fpirit 
will dwell, there he doth certainly love , and no 
fooner doth he dwell in the heart , but he will fill 
the heart full of holinefle $ and on the contrary, he 
will norcomerieere a proud heart : rherefore.if e- 
ver you would have the fpirit to dwell in you, 
you muft get humble hearts. 

III. Rtafon. The third reafon is,becaufe except 
a man have a broken heart, he will not be conftaor 
with Chrift , he will ferve him but by halves and 
fits, and not conftantly , now and then, as paflion 
rules him 5 but when a man is truly humbled, hee 
will keepe clofe unto Chrift : now a man that is 
unliable, God doth not efteeme of as a. friend, 
he doth not efteem him as a friend that is unftable, 
becaufehe knowesnot how to depend upon him, 
hee (lands now with him , but whether hee will 
when he (hall need, whether he will hold clofe to 
him or no heknowes not, and therefore the Apo- 
ftle faith , that the unftable heart (hall receive no- 
thing of God, lames 1. 7, 8. God will not accept 
of any thing that he doth, thus you fee all is loft 
labour,till you be bumbled, men are unwilling to 
loofe their labour in any thing, but much more io 
this, if they had hearts to beleeve it. 

The fecond motive is this, becaufe whatfoever 
profeffion a man makes in religion , it is nothing 
worth, till a man be humble , for what is the rea- 

Pauls ConDerfion. 

fon , that men doe not hold out in their profeflion 
but fall away and loofe their fi ft love, but becaufe 
they were not throughly humbled : for pride of 
heart fmothercth that forme of feeming grace at 
laft , that the corruption and hollow hearcedneffe 
that was in them is made apparant unto all : now 
that your profeflion is nothing worth , without 
humiliation till you be humble is cleereby thefe 

Theflrft reafon is this , except you bee trudy 
humbled, you will wither: you will not hold out 
in your profeflion, this was the qualitie of the firft 
ground, the plow had not gone deepe enough: 
they were not throughly humbled, there was feed 
fowne, an open profeflion of Chrift, but it lafted 
not, the houfe was builded , but the foundation 
was not deepe enough , that which fhould have 
kept the houfe from falling, was wanting,and that 
made it to fall; fo it is with men, becaufe they 
want this humiliation : therefore their profeflion 
and they doe not contiuue,but part willingly, one 
from another: they will doe fomethings, but not 
all things, and they will forgoe fomethings , but 
not all things : and therefore our Saviour faith, 
Luke 14. He that will not for fake all for my fake, is 
not worthy ofmee : he is not worth the faving that 
prizes not mee above all things whatfoever, and a 
man will nor prize Chrift, nor forfake all things 
for Chrift, till he be humbled. 

The fecond reafon is this, becaufe till a man be 
cut off, that is, till hee bee humbled , he will not 
... ___^ Kk 2 grow 


I. Reafon. 

I. Reafon] 



Pauls Conyerfion. 

grow ftrong in Chrift , but hee will grow upon 
fome ledgments of his owne, hee will reft upon 
fomething of his owne : but when hee is truely 
humbled, and fo cut offand ingrafted into Chrift, 
hee will grow peremptory in the proteflion of 
Chrift, depend wholly upon Chrift for grace and 
falvarion and every thing elfe 5 hee will apply 
ftrong refolutions unto himfelfe to doc good • 
he will not forfake Chrift and loofe the fweetnefle 
that he hath in Chrift,forall the profits,pleafures, 
and delights in the world: and hence hee will 
draw fuch vertue from Chrift that will make him 
withftand all lofles,and crofTe$,reprochcs,and dif- 
grace that hee (hall meere wuhall , that will feeke 
to dispynt him from Chrift , but this vertue none 
can draw from Chrift till he be humbled$you will 
not grow ftrong ril you be humbledrfor felt weak- 
nefte to good, is the way to ftrengthen grace. 

The third reafon is this, till a man be humbled, 
hee foweshis feed amongft thornes, hee (owes a- 
mongft his lufts, that chokes and deftroyes what- 
ever good dutie he doth performe^ you know men 
will not fow their feed among thornes , becaufe 
as the place is unfruitfu]l,fo it is unfeafonablejmen 
would be accounted unwifc men in doing fo : fo it 
is with men that are not humbled, they fow many 
holy adions amongft their lufts , andtherefore it 
is that they remaine poorein grace 5 till a man bee 
truely humbled, fi.ineis not mortified, and eve- 
ry unmodified luft is a thorne to every feed^ of 
grace in the heart, hinders the growth of it,burde- 


Pauls Conrperjion. 


neth the heart and weakneth grace, and therefore 
the Prophet faith, in 7^.4.3. that they /owed their Jocie*}.; 
feedamongfl thirties > and therefore it was, that it 
profpered not, it tooke away all the goodnefleof 
their a&ions , becaufe they were mingled with 
their lufts^minglelufts and grace together,and you 
will never grow fruitf ull in good. 

The third Motive is this, becaufe except a man j 5% OMtive. 
be humbled, hee cannot have any found comfort j j 
for howfoever,as I faid,it is not afimplegrace,yet j 
it is fo neceflary a condition , that except wee bee 
humbled,we will not receive Chrift,nor come un- j 
to him • now all joy and comfort lyeth in the re- 
ceiving ofChrift, andChrifts accepting of you: 
Confider what comfort Cain and ludas and others 
had,that did not receive Chrift 5 and againe,confi- 
der the comfort that Peter and Paul, and CMary 
CMagdalen had in receiving ofChrift, and then 
confider whether they had not this conditioned 
were not throughly humbled or no 5 it is true, the 
other were humbled, but it was not the humiliati- 
on of the fpiric , which is a worke of the Spirit, 
but it was a workeof theflefh: now if our com- 
fort ftands in receiving of Chrift , and if wee will 
not receive Chrift , till wee bee humbled , then 
it ftands us upon to examine our fclves , whe- 
ther this condition be in us or no , or whether 
wee have received Chrift with this condition or 
no, if you have not, you may fufped your 
felves, that you are neither Chrifts , nor Chrift 
yours , for this is the firft fteppe unto Chrift, 

K k 3 he 


Pauls Cortoerflon. 



he that is truly humbled is io the right way to fal- 
vation: bow if a man were to goe a journey , and 
were dirc&ed to goe by fuch a hedge, or fuch a 
Wind-mill, it ftands him upon to marke diligent- 
ly, whether hee hath gone by fuch a place or not, 
that fo he may know whether hee bee in the right 
way to his journeys end 5 fo it (hould be wirh you. 
I have told you that if you be faved, you muft bee 
humble • that is, if you would goe unto heaven, 
you muft goe this way, you muft turne at humi- 
liation 5 if you miffe this crooke, the further you 
goe on in this way of yours, the further you goe 
from the right way to falvation and happi- 

But here a queftion may arife, that is, you may 
demand what forrow or humiliation this is, 
that is fo neceffary to the right receiving of 

To this I anfwer, confider that there is a turbu- 
lent kind of forrow , which is not this forrow 
which is required for the receiving of Chrift.I call 
that a turbulec forrow which ends in defpaire,that 
the children of wrath are pofTeft withall, fuch as 
ludas, and Cain, and Achitophel^ but this is not the 
forrow,that I would have to be in you,but there is 
another kind of forrow, which is a fad and deepe 
apprehenfion of fin,when a man fees finne in fuch a 
hue,with fuch a wadde, fo contrary unto God, fo 
contrary unto his good , that hereupon he fo for- 
roweth for finne , that hee feekes unto Chrift, 
both as a father to helpe, and a Phyfician to heale: 


Pauls Conyerfion* 

yet we fay not, that this alone is proper unto the 
godly, for many times they are both j fometimes 
the beft of Gods children havehorrours of cpnfci- 
ence, and are affrighted with hell, fothat f6rthe 
prefent, they apprehend not Chrift, but thinke 
themfelves to bee veffels of wrath: agamemany 
have them not , and yet are truely humbled , and 
therefore wee may fay of thefe, as the father faid 
unto his two fonnes in the Gofpell : thofe that 
have this firft kind of forrow, fay in their paf- 
fion, they will doe thus and thus, and yet will 
not 5 againe, others that have it nor, though for 
the prefent, they will not doe thus and thus, that 
is, though they bee not humble as others are, yet 
they will goeand continue with Chrift, and doe 
what he commands them- 

And here another queftion arifeth, whether this 
turbulent kind of forrow bee ofabfoluteneceffi- 
tie, that is, whether to the right receiving of 
Chrift , it is neceflary that Chriftians have this 
kind of forrow. 

To this Ianfwirj firft, that it is not the grea- 
teft turbulent forrow that breakes the heart 
and mollifies and foftens it , but there is ano- 
ther forrow , which I call a tempered forrow, 
and that forrow hath in it both a fight of hell, 
and a fight of heaven , a fight of finne, and a fight 
of grace in Chrift which farre exceeds this for- 
row 5 for as it is with joy, the greateft joy is not 
exprcffed by laughter > for that is the greateft joy 
that is the joy of the inward man, fo it is not the 









Pauls Corfperfion. 

greateft grkfc that is exprefled by tcares, and as it 
is not the greateft fire that make the raoft crack- 
ling and noyfc, nor that the deepeft water that 
makes the moft roaring, fois it not the greateft 
griefe or forrow that expreffrth it felfe by this tur- 
bulent p£flion of the mind \ but the greateft griefe 
is nothing when a finner apprehends fione within, 
and fees it in its owne colour , then it humbles 

Secondly, to this I anfwer, that there are de- : 
grees of this forrow , and this arifeth from the 
nature of men, fome men are of a more hardier na- 
ture then others \ and againe fome are of a more 
fofter and tenderer difpoficion : for example, fome 
mens fltfti will heale fooner then others, though 
the wound be the fame •, fo fome have more fof- 
ter and gentle natures, and therefore fooner 
wrought upon : againe fome God intends to 
build a greater worke upon , and therefore hee 
humbles them the more : againe , fome hee will 
feafon above others , and therefore will hum- 
ble them the more, that fo they may bee fit 
for it. 

Thirdly, to this I anfwer, that although all 
have not the like meafure of forrow , neither the 
fame apprehenfion of fin that others have,(& ther- 
fore are not fo much caft downe in fuch a manner 
as others are) yet it is not becaufe they are not 
humble at all 5 but becaufe the condition folio wes 
itfoclofe, that it hath not power to worke 
that effeft in them, which it doth in others, that 


Pauls ConDerfion. 

fee the fame condition a farre cff, or not at all 5 
they apprehend Chrift by Faith, and fo reconcilia- 
tion through him^and therefore are not fo deje&ed 
as others that fee him not thus: and therefore 
bee not difcouraged , though thou finde that 
thy humiliation bee not fo great as others , the 
things may bee the fame •> and the apprehenfion 
the fame, but Chrift, the condition of thy peace 
is apprehended neere thee by faith 5 and this 
qualifies the tempeft of the foulc, but Chrift is 
not feene of the other as a Saviour : and this 
makes the difference 5 as for example, there are 
two men fct upon by robbers , the one fees no 
helpe, or no way toefcape; and hereupon hee 
is marveloufly afflided and aftonifhed becaufe 
hee findes himfelfe vnable to refift or make his 
partiegood with them: but the other man be- 
fctwith robbers, fees another neere hand that' 
will ftand clofe to him 5 and thereupon hee trufts, 
hopes, and depends upon the man to helpe him 5 
this man fees the danger as well as the other and 
feares, but his feare is not diftra&ed feare, neither 
is it fo great as the other, becaufe it is mixed with 
joy and confidence,in that he fees a way to efcape, 
yet he feares the fame that others feare,and is true- 
ly humbled , and thankcfull unto him that faves 
him from the danger : thus it is with many Chri- 
ftians, they that Hfre a turbulent kindeof for- 
row, fee death,and hell,and finne, and damnation 5 
but hee fees Chrift fo farre off, that hee cannot 
depend upon Chrift as aSaviour,and hence for the 

LI prefent | 



John 160 g. 

Pauls Conner (ion. 

Prefenc is marvelloufly cafl: downe , but hee that 
hath the mixed forrovv fpoken of, fees the fame in 
the fame manner , but wichall hce apprehends 
Cfiriflasahelper, asaSwiour- and hereupon is 
not fo much deje&ed and caft downe, as the other, 
and yet notvvithftanding is as truely humbled and 
thankfullas the other: therefore labour to get a 
heart fenfible of fhne, that is, labour to know 
finne, arid the evill of it , and withall labour to fee 
Chrift, or elfc you will bee over-frighted with 
them : as a man that is in prifon for treafon, or a 
great fafl , hee knowes before what fentence the 
Iudge and Iury will pafle upon him, but hee cares 
nor, if before hee have got the Kings pardon : fo 
if you know finne , and know the punifliment of 
finne, but know not Chrift, you will have no 
comfort in your knowledge: labour therefore to 
get the holy Ghoft, for it is the worke of the holy 
Ghoft to convince the world of finne. Iohn 16. 9. 
A man is no fooner convi&ed, but there will be a 
change wrought in him; for a man is then convift, 
when hee is overcome every way, and thus the 
holy Ghoft will convince you of finne : feeke 
what way you will to keepe off the ftroke of the 
Spirit, yet you (hall not be able, and this ftroke 
fliall humble you, if you belong unto God, as it 
did /Win this piace. 

But you will fay , how fhWtl know whether I 
zm truely humbled orno i For your better helpe, 
I will lay downefome fignes by which you may 
examine your felves, & then accordingly you may 
Judge of youreftates. The 


Pauls Conyerfion. 

The firft fignc whereby yoa fliall know|whether 
you be thorowly humbled or no, is this, if you 
Jove much, it is a figne that you are thorowly 
humbled : this we fee in the woman in the Gofpel, 
and it is Chrifts commendations of her, that fhee 
loved much, that is,(he was fenfible of that which 
Chrift had done for her 5 therefore her love to 
Chrift was exceeding great , no labour too great, 
nothing too precious for Chrift,and this we fee in 
Pau/alfo , Chrift did much for Paul, and Paul 
thought nothing too good for Chrift : therefore 
peremptorily he concludes that hee is ready , not 
onely to fuffer, but to die for Chrift: feeing 
Chrift faved my foule from hell, and that by fuch 
a price of fo much worth, as his owne bloud was, 
how can I then thinke that my life is too much 
for Chrift f therefore examine your felves,exa- 
mineyour humiliation by your love, if you love 
him not above all things, if you prize him nota- 
4>ove all things, you were not as yet truely hum- 
bled.-and that I may perfwade you to love Chrift, 
and grace, and holinefle above all things confider 
thefe two motives. 

The firft motive is this, confider the goodneffe 
of the thing that I perfwade you unto : the good- 
neffe and excellency, that is in the things of the 
world, makes men to love them: men will not 
love any thing, except they fee fome excellency in 
it, or at lcaft wife efteeme it fo, but if it bee excel- 
lent, then it winnes their love : fo it will bee with 
you in this, if you fee into the excellency that is 

L 1 2 in 


I. Signc, 

I. Metwc* 


2. Motive* 


Pauls Converfion. 

in Chrift, and grace, it will winne your 1 >ve, you 
will prize him above all things : no man will prize 
a Iewell till hee know the worth of it , fo no man 
will prize Chrift as excellent till hee know hira : 
therefore labour to bring your hearts unto fuch a 
frame, that you may fee that excellencie that is in 
Chrift, which you cannot fee in any thing elfe, 
and then you will love him above all things. 

The fecond motive to perfwade you , is this, 
that this good you (ee in Chrift is yours , if you 
be his : now that which makes a man to love any 
thing that hee hath property and right in, is this, 
becaufe it is his owne, and if you aske him where- 
fore hee loves his wife, or his child, or his goods, 
hee will anfwer, becaufe they are mine owne: fo 
till a man make Chrift his owne, hee will not love 
him above all things, but when hee is once come 
to this, that Chrift is his owne,then hee will prize 
Chrift above all things, and love him above all 
things 5 (mine owne) hath a great force, that is a 
part of my felfe , fo when Chrift is your owne, 
when you have made Chrift a part of your felves, 
then you will love him, and prize, and efteeme of 
him, as you doe of your felves: and you will as 
unwillingly part with him, as with thenobleft 
member of your body j therefore examine your 
humiliation by your love : I fay, not fo much by 
the greatneffe of your humiliation, as by your 
love, the effaS of it : examine your love by your 
prizing of Chrift, and grace, and goe through all 
the workes of love, i Cor. 13. it is patient, it fuf- 


Pauls Conyerfion. 


fcreth much,it envyc th not 5 it feekes not his owne: 
thus examine , whether you can patiently endure 
reproach, and (hame,and difgrace for Chrift h ex- 
amine whether ycu can rather loofe your right, 
then by getting of it, didionour the Gofpell : ex- 
amine whether you doe not murmure or repine at 
the profpertty of others , when your felves are in 
a meaner condition - examine whether you bee 
gentle, meekc, and eafie to bee intreated of your 
inferiours,or equals 5 ifyoucandoe thefe things, 
and that from this ground, becaufe the love of 
God in Chrift conftraines you , it is a figne that 
you are truly humbled. 

The fecond figne whereby you fliall know whe- 
ther you bee truely humbled or no, is this: exa- 
mine whether you tremble at the Word, when it 
is preached:it is the figne that God himfelfe gives, 
ifaiah 66.2. I will be with him that tremb let h at my 
Word: heewhom the Word hath humbled, in 
whom it hath wrought this effeift , even to make 
confcience of all his wayes, that labours to fee c- 
very turning of his heart, and feares his corrupti- 
ons, that they will matter the worke of grace in 
him; this man is truely humbled. Ecdef.9. h I 
confidered in my heart, that the righteous, and the 
wife, and their workes are in the hands of God, &c. 
That is, his heart is taken up with a folid care or 
offending God: hee will not truft himfelfe, or his. 
heart with any thing,hee fees and feares God,both 
in his power and holineffe : hee feares the threat- 
ning of the Word , and hee is affedled with the 
1 LI 3 promifes 

2. Sime, 

Ifaiah 66 t i. 



Pauls Cony erf on. 

promifes of the Gofpel. Onelyby the way take 
this caveat with you : it may bee you feare the 
Word, but take heed that it bee a right feare, for 
in this feare there are two things. Firft, there is 
the fire of the coale • and then fecondly, there is 
the filch of the coale. Now it is a great fault of 
many men, they are more affrighted with the fire 
of the coale , then with the filth of the coale 5 
finne troubles them more, becaufe of the wrath 
of God, and hell, ?nd damnation, which by the 
Word they apprehend, then becaufe of the defile- 
ment that comes by finne, that defiles the beauty 
of the foule : therefore by this you (hall ccrtaine- 
ly know whether you bee throughly humbled or 
no 5 examine, what is your carriage towards the 
Word, when it convinceth you of finne, are you 
then ftrucken with an aftonifliment, and amaze- 
ment, and doth this forrow continue upon your 
hearts, orclfe when you are reproved of finne, 
and you find your felves guilty, doe you onely 
fighandfob, and grieve a little, butanone your 
hearts begins to flight them: is it thus with you, 
then it is a fure figne, that you were never thorow. 
ly humbled 5 for as it is withadifeafe, wee fay a 
man is not healed, till he bee healed at the roote : 
fo a man is not truely humbled till the Word 
worke this effe& in him 5 namely, to make finne a 
burthen unto him 5 howfoever there may bee a 
falvc made that will cure the wound, skin it o- 
ver,yet it will not continue,but breake out againe $ 
fo though men oftentimes may feeme to bee hum- 

Pauls ConVerJion, 

2 5* 

bled by the Word, yet the truth is, they deceive 
themfelves ; the difeafe of their foules was never 
throughly healed, it may be fome mercy skin d it 
over, and he thought hee had beene healed 5 but it 
breakes out againe . hee refpeds not the threat- 
nings of the Word, but hee goes unto evill com- 
pany againe, hee will prophane the Sabbath , and 
fweare, and be drunke againe 5 if it bee thus with 
you, you were never truely humbled , for if you 
were,you would tremble at the Word: what fliall 
we fay, doe you tremble at the Word, when you 
are no more mooved at it, then the feates you fit 
on i wee may preach the Law, and damnation,and 
fpend our felves , and yet it will not worke upon 
you this effect, as to humble you: but till then, 
never fay that you are humbled,and by this there- 
fore examine your felves. 

The third Signc , whereby a man may know 
whether he be truely humbled or no, is this, exa- 
mine how you ftand ^ffeded ro the Word , when 
it comes in the evidence of the Spirir, for as you 
are affiled to the Word, fo you are more or lefle 
humbled, if you feelea fweetneffe in the Word 5 a 
laving power in it, it is a figne, that you are truely 
humbled $ and on the contrary, if the Word be an 
unfavoury thing unto you, if you cannot love it 
alone foritfelfe,it is a figne that you are not hum- 
bled: now in the Word, there arc two things ^ 
Afo*/*,and Medicine. 

Firft, I fay, there is meate, a man that is not 
humble , never loves nor affeds Chrift nor the 

Word > I 

3. Signe\ 


Pauls ConVerfion. 

Word s becaufe hce is full , and wee know that a 
man that hath a full ftomicke will fet light by the 
daintieft di(h,whcn as hee that is hungry will feed 
upon courfer fare. So it is with a man that is 
humble, hee hungers and thirds after Chrift, pri- 
zeth the Word at a high rate , becaufe it reveales 
Chrift unto him, heeefteemes the Word not with 
eloquence, but alone, the bed 5 when it comes in 
the demonftration and evidence of the Spirit, 
when ic is purely Preached, when it comes as pure 
milke without mixture, then it is fweet unto him : 
but a man that is not humble , hee will not prize 
Chrift, neither relifli the Word when it comes in 
theevidence of the Spirit , when it is purely prea- 
ched,buthee muft have fomething joyned with it : 
as a man that is full, who cares not for eating 
Grapes , and therefore ftands looking and gazing 
on them s or as a man that is not a third, hee will 
gaze more on the graving of the cup, then hee 
will defire to drinke that which is in the cup^ when 
as the hungry, or thirfty man, he will not fo much 
gaze on the Grape , or refpeft the out-fide of the 
cup , as to eate and to drinke : fo a truly humbled 
man, hee will not regard eloquence and wit in the 
Word, this is unto him but as a graven cup, that 
will not fatisfie him, but the pure word alone, is 
that which will fatisfie him, and nourifli him up in 
grace: A man that is not humble, is like a fieve 
that loofeth thorow it all that is good, but keepes 
nothing but motes and durt : when he comes unto 
the word , if there be any thing that may fit his 


Paul* CMfrerfion* 

humour, that hee will hold ^ which is nothing but 
vanitieand nourifheth not : but for that which is 
able to feed the foule, and make him wife in all 
fpirituali wifedome, which is the application 3 
both of the threatnings, and the proraifes unto the 
foule , this he lets goe as not worth the keeping : 
and this is the reafon, why men remaine fo barren 
and ftuitleffe, becaufe they doe not retaine that, or 
love that which would make them fruicfull in ho- 
lineffe: thefe men are like children that cry for 
bookes , not becaufe they have a defire to learne, 
but becaufe they may turne over fome gaudy or 
gilded lecterss fo thefe men, they come to Church, 
and they heare, and they receive the Sacraments, 
and they read the Word, but not to learne to bee 
edified by them , but to play with fome golden 
letters, to heare the folly and fooliflweffe of him 
that preacheth himfelfe and not Chrift , or for 
faffiion fake , or for fome other by-refped , but 
not to this end, that they may bee builded up in 

The fecond part of the Word, is the tMedicint 
part, the healing part ; for as there is power in the 
Word to fill the foule full of grace, fo there is an- 
other power in the Word to heale the bleaches 
and wounds in the Soule : now he that would find 
this faving power in the Word, he muft bee hum- 
ble, he muft findeand feele himfelfe ficke of finne 
untodeath, then the Word hath this power to 
fave and to heale , but if a man doe nor finde 
himfelfe fpiritually ficke, the Word will never 

KJ m heale 




Pauls ConDerjion* 

4- % 



heale him 5 but it will be a quite contrary medi- 
cine, rather a deftroying medicine then a healing 
medicine, it will be unto him, like as the Sun is to 
him that hath fore eyes, the more the Sun (hines, 
the more offenfiue it is unto him , and the greater 
paine it puts him unto. So it is with a man that is 
not humble and ficke of finne,the more the Word 
lights upon his finne, the more hee ftormes and 
drives againft it : it is with him, as it is with a man 
that is ficke -, when men are ficke, then every thing 
troubles them, then they will be humble*, fo when 
men are fpiritually frckc,then finne troubles them : 
it is with them, as it is with Abfolon and David, 
there was a rumour of war, before there was true 
warre : fo it is with men in this cafe, they have a 
kinde of warre in them felves, they feele fi>ne, and 
are affrighted with it , but the warre is not true, it 
is but a counterfeit warre,a feigned warre, becaufe 
it is betwecne the confeience and hell, and not be- 
tweene the flefh and the fpirit, therefore examine 
your felves by this, whether you bee truely hum- 
bled or no. 

The fourth figne whereby you (hall know whe- 
ther you bee throughly humbled or no, is this, 
when a man is little in his owne eyes, when hee 
thinkes himfelfe worthy to be deftroyed, this wee 
fee to bee the true propertie of a humbled foule, in 
Eze. 5 6.Then/ha/lyou remember your own evill waits, 
and you doings that were not good, and (hall loath 
your felves in your owne fight for your iniquities, 
they (hall fo remember them , that they fliall 


Pauls Conl>erfion. 

think themfelves worchy to be deftroied,for them, 
and not till then, is a man truely humbled. Lam. 
3,22. faith the Church, It is thy mercy that wee arc 
net con fumed • as if (hec ftiould fay, I am wor- 
thy to be deftroyed,and therefore it is a great mer- 
cy in thee to fave me : now if a man bee humbled* 
he will be patient,mild,and gentle, and loving, he 
will patiently undergoe reproach and (hame for 
Chrift, and love them that (hew no true love 
unto him 5 on the contrary, you may fee if a man 
bee not humbled, then he is proud and impatient, 
collerike and angry : David was humble in the 
matter of Vriab, and Eli was humbled when hee 
heard the judgement that was threatned againft 
his houfe, It is the Lor d^ faith he, 1 8am.$. Let 
him doe what is good in his owne eyes ; that is , I am 
worthy of it,let come what will come : but if your 
hearts rife with pride and impatience, your hearrs 
are not truely humbled and broken, for he that is 
the humbled man, is leaft in his owne eyes : finne 
will brcake the heart of a holy man, and humble 
him 5 but if you be not humbled, your hearts will 
remaine ftiffe and ftubborne, that is, they will not 
yield : therefore the more humility that a man 
gets, the more is his heart broken with finne, the 
lefle he efteemes ofhimfelfe: therefore examine 
your felves whether you be little or great in your 
owne eyes,and acordingly jugde of your felves. 

Thefift Signe, whereby you may know, whe- 
ther you be throughly humbled or no,is this, exa- 
mine your obedience to Chrift, if the foule bee 
M m 2 hum- 



1 Sam.$.i3. 

5. Signe* 


1. Reafon. 


Pauls ConVerfion. 

humbled, it will yield general! obedience unto 
God. True humiliation will breed obedience in 
you : now if you find that you yield no obedience I 
unto God , but you will notwithftanding pro- 
phane the Sabbath, and bedrunke, and game, it is 
becaufe you were never truly humbled, for if you 
were , you would yield obedience : humiliation 
firs the foule for obedience, makes it of a plyable I 
difpofition, and that for thefe reafons. 

The firft reafon is, becaufe humiliation makes 
a man to fee God, in his holinefTe and power : he 
that before refpe&ed not God, when he comes to 
this to fee the power of God will fubmit him- 
felfe: an example of this wee hwe'mBe/fhazar, 
that feared the Lord after he was throughly hum- 
bled : but when a holy man with the power of 
God, fees the purity and perfe&ion that is in God, 
this humbles him more , and that alfo in regard 
of his owne bafeneflc,and vileneffe,and hence pro- 
perly the obedience of a holy man proceeds. O- 
bedience depends upon humiliation. As with 
men when a man or woman fees the power of a 
fuperiour,and that he is under his power, then hee 
becomes humble and obedient. 

The fecond reafon is, becaufe humiliation 
makes a man to defire the favour of God : now 
you know, a man that defires the favour of any 
man, hee will doe any thing that may pleafe him, 
he will yield obedience unto all things, to all his 
demands,to all his requcfts>no labour and paine is 
too great for to take for him, becaufe he feekes his 


Pauls Conloerfion. 

2 57 

favour, fo it is with a Chriftian, hce will doe any 
thing, or fuflfer any thing for Chrift , that may 
pleafe him, becaufe hce feekes his favour, to have 
familiaritie,and inward acquaintance with God. 

The third reafon is, becaufe humiliation makes 
a man to choofe God to be his Mafler, to be ruled 
by his lawes, to live under his commands, and to 
obey him in all things : and this is true obedience 
when a Chriftian choofts God, and grace, above 
all things in the world, otherwife it will not bee 
free obedience 5 as afervant that ferves a wicked 
matter, he obey es him, but it is fore'e obedience, 
becaufe hee cannot otherwife choofe , for if hce 
could have his will, he would not ferve him : but 
when a Chriftian choofesGod to bee his Mafter, 
he will thinke nothing too much for him, hce will 
doe his will freely in all things. 

The fourth reafon is, becaufe humiliation 
breakes, and tames the ftubbornenefle of our na- 
ture, and makes it gentle and plyable ( I fpeake all 
this while of the humiliation of the fpirit) unto 
good : as a young horfe, or a young heifer, when 
they are broken become tame, and gentle 5 fo a 
man that is truely humbled, that hath the ftub- 
bomnefle and perverfneffe of nature broken in 
him, hee will then yield obedience unto God. 
For example, take a man that is troubled in con- 
feience . who more humble, who more willing to 
be reconciled,who more willing to obey then he * 
or take a man that is broken in eftate, though hee 
was proud and high minded before , yet now hee 
4 - M m 3 wil 1 ! 

1 3, Reafon. 

4. Reafon, 


Ad- 2 1. 1 J, 


Pauls Conloerfion. 

will be humble, and labour by all obedience, and 
fubmiflion to raife his eftate ; for humiluirion will 
breake the heart of all, but withall it loftens the 
heart of a holy Man : this we fee in Paul, atts % i . 
13. When the Iewes would have peri waded him 
from going to Ierufalem : hee anfwers them, What 
doeyoumtane to breake my heart? Wherefore doe 
you weaken my defire < Pauls heart was fet in him 
to fuffer many things for Chrift 5 and therefore 
whatfoever hee meets withall that fought to per- 
fwade him to the contrary, it piere'd him unto the 
heart : if you then bee trucly humbled, the ftub- 
bornenefle of your nature is tamed. 

ThefiftReafonis, becaufe where there is true 
humiliation, there is willingneffe of raind,and you 
know a willing mind will fuffer any thing for 
Chrift, and till then no man will : when a man is 
willing to doe a thing, that which hinders him 
pinches him ; but a man that is humble is willing 
to doe any thing,or fuffer any thing for Chrift she 
wil obey Chrift in every thing, becaufe hee fees 
and feeles the burthen of fi.ine 5 and againe, hee 
knowes the venue and excellcncie of Chrift, and 
prizeth him above all things , fets him at a high 
rate,and lighdy efteemes and fets by, either profit 
or pleafure : What is the reafon that men will not 
obey 'but becaufe they value their lufts at a higher 
rate then they doe Chrift 5 and this is becaufe they 
are not humbled , they are not able to fadonae the 
length and the breadth, the height and the depth 
of the excellencies that are in Chrift 5 but it is o- 


Pauls Conloerjion. 


therwife with a regenerate man 5 nothing fo deere j 
and precious unto him as Chrift is, hee will loofe 
all things, and part with all things, before he will 
part with Chrift , hee will yeeld free obedience 
unto Chrift, becaufe he is throughly humbled. 

The fixt figne whereby you (hall know whether 
you be truely humbled or no, is this,examine how 
you ftand affe&ed with worldly pleafures, world- 
ly profics,and worldly joyes:are thefe delightfome 
to you,doe you make thefe your onely delight and 
joy j then it is a figne that you were never as yec 
throughly humbled , becaufe finne as yet is not a 
burthen unto you 5 for if a man apprehend finne 
deepely,if he fees finne as it is finne, contrary unto 
the nature, puritie, and holineffe of God, he will 
not minde earthly things fo highly or principally 
as to rejoyce in them only; therefore examine 
your hearrs how you ftand affe<5ied with the things 
of the world: and therefore the Apoftlc faith, Let 
hint that is great in the world be low in his owne eyes : 
he that is truely humble,he will prize Chrift, and 
grace, and holineffe, as the greateft and mod pre- 
cious and excellent things in the world : as for ex- 
ample,a man that is ficke , when he is ficke then he 
will take no pleafure in any earthly thing, becaufe 
hee is humble ; but if you tell him that Chrift is 
merciful J, that he will receive humble finners unto 
favour, he delights in nothing fo much, nothing is 
fo excellent uuto him as^this : but when he is well 
againe, then hee delights in the world againe, and 
the reafon is becaufe he was never truely humbled, 



James. 1, 


Pauls Confterfion. 


but prizes the world , and cakes more plcafure in 
the things of the world,then he doth in grace: but 
it is other wife with an humbled foule, that is truly 
humbled ; and it will delight more in Chrift, and 
grace, and holineffe, then in all the pleafures and 
profits in the world:therefore examine your fcjves 
whether you are more affe&ed with the world or 
with grace, and accordingly you may judge of 
youreftates, whether you bee trucly humbled or 
no :and thus much for this meanes, and for this 
point, we now proceed unto that which followes. 

^Andbeefaid, Lord % what wilt thou have mee to 

The point is this JThat fin is in it felfe full of grief e 
andbitternejfe , and men Jhallfindtt fo,fooner or lat- 
ter. I gather it thus. Paul was affrighted with his 
finne and trembled at it, it appeared unto him in 
an ugly fhape 5 hence he cryes out, Lord what wilt 
thou have meeto doe t that is, I am in a ftreighr, I 
cannot tell how to be freed from fin,and I will do 
any thing,or fuffer any thing for thee fo I may bee 
freed from fiinc.-now I fee finne with griefe to bee 
a bitter thing: And fo ^Adam faw the bttterneflc 
of finne when hee hid himfelfc from God in the 
Garden 5 and fo David faw the bitterneffe of finne 
when he made the 5 1. Pfal. How earneftly prayes 
he to be freed from it, to have the fting of it taken 
away, to feele the favour of God againe , which 
then he felt not * Now thrt finne is thus, wee will 
prove it unto you. 

Firft, I fay, that finne is full of griefe and bit- 


Pauls Conyerfon. 

ternefle, the Prophet calles it bitter, in lere.z. 19. 
Know, faith he, that which thou haft done is bitter and 
tfy///>that is, you fliall find it bitter : nay it is bitter 
now, if you taft it 5 and it is alwayes fo, though 
you doe not alwayes feele it fo 5 as the Serpent al- 
wayes hath a fting, though hee doe not alwayes 
ufe it, fo though finne doth not alwayes appeare 
bitter unto you, yet it is, and it appeares not bit- 
ter oftentimes to fome, becaufe it doth not ufe 
its fting alwayes ; but finne is bitter, becaufe it is 
thecaufeofallafflidions: I fay, finne is the fling 
and edge of every affidion, take finne from the 
affliction, and affliflion will be but a bulke with- 
out a burthen, or as a Serpent without a fting,or a 
fword without an edge : and on the contrary, no-j 
thing is bitter, nor hurts, if finne beeremooved: 
Paul had a good confciencc, becaufe finne was not 
joyned with it, and therefore the affldions, im- 
prifonments, and reproaches, that he met withall 
did not hurt him, they had no fting in them, in g. 
Cor. 15. 56. faith the Apoftlc , 7 he fting of death 
is finne, and the Jlrength of finne u the Law. That 
which gives a fting unto death is finne, and that 
which gives a fting unto finne is the Law ; for if it 
were not for the Law,therc would be no finne,and 
if it were not for fin, there would not be any fting 
or bitternefle in death. Therefore finne cannot 
choofe, but in its owne nature bee exceeding bit- 
ter and evill : and therefore efteeme how you will 
of finne, now ; but if once you come to know 
God in his power and greatnefle , then you ftiall 

N n know 


Icrcm. j. 19. 

Cot. 1 j. 56. 


I. Reafon. 

Pauls Conver (ion 

know finne to be bitter and evill: and the reafon 
is, becaufe fiane makes us to fee God, as a Iudge 
ready to caft us into hell, out of his prefence, and 
utterly to deftroy us : What was the reafon that 
Paul was fo affrighted and aftonilhed in this place? 
but becaufe hee faw God in his power, and holi- 
nefle. andfinne contrary unto thepure nature of 
God: And what was the reafon that the lay lor 
was fo affrighted? was it becaufcthe prifon doores 
were opened? no,but becaufe hee apprehended a 
wonderfull power in God 5 there was a glimpfe of 
the power of God, that (hone into his heart, and 
this was that which fo affrighted him : fo you fee 
that the more that any man fees into the power 
and Majeftieof God, the more bitter will finne 
be unto the foule : as wee fee in ludat, hee faw the 
wrath of God, and then finne became bitter unto 
him.-no w there is a time when God beares the bur- 
then of his children, and keepesit off from them , 
elfewith ludas they would fioke under themr.a- 
gaine, fometimes hee doth not lay it upon them, 
but they lay it upon themfelves 5 but if God lay it 
on, they (hall fee finne to be a bitter thing. 

Secondly, as finne is bitter, fo it (hall appeareto 
befo, unto all menfooner or later, and that for 
thefe rcafons. 

The firft Reafon, is, becaufe otherwife God 
(hould loofe his glory . I do not fay , that this glo- 
ry fhall be taken away: for nothing neither finne 
nor Sathan (hall take away Gods glory 5 becaufe 
all things worke for his glory: neither can any 


Pauls Conyerfion, 

thing addc unto his glory^but I fay, if God (hould 
not make finne bitter unto men,fooncr or later,his 
glory (hould be fufpended for a time 5 and there- 
fore it is ufuall with the Lord to prefixe unto ma- 
ny threatnings his owne name : the Prophets ufe 
it frequently after that they have pronounced 
Judgement againft rebellious finners , then they 
adde Thus faith the Lot d, and you jbali know that I 
am the Lord, that is, becaufeyou will rebell a- 
gainft mee therefore you (hall know that finne is 
a bitter and terrible thing, becaufe I will not have 
my glory fufpended, therefore you ftall beepu- 
ni(hed, that you may know finne to bee a bitter 

The fecond reafon is, becaufe every finne is the 
breach of a juft law: now God will have the o- 
bedience of every creature framed according to 
his law, and all their anions muft bee fquared by 
this rule. And the law is this, Doe this and live. 
if thou doe it not, thou (halt dye : So that the 
Law is an Injunctive Law , that in joy nes either a 
man to doe or to fufferthe penalty: that is, in- 
joynes puniflimcnt to follow the breach of it: fo 
that if a man breake the Law, then hee fliallbee 
fureto beepuniflied. For God is zealous of his 
Law, and hee will not paffe a finnerin the breach 
of it without fatisfadion, becaufe every injun- 
ctive Law,as it binds to obedience, fo it binds the 
difobedience unto puniflhment. 

The third reafon is , becaufe of the Iuftice of 
God : if he (hould not punifh finners when they 

N n 2 finne, 


2. Reafon. 


1 2<*4 



l % Reafo n . 

Pauls Conrperfion. 

finne, ifhec fiiouldnor make them tofeelethat 
finne is bicter , fooner or latter , he fliould not be 
God: thereforcfaith Jkrabsm, (ha/hot the God of 
all the earth doe right ? Gen. 18. that is, fpare the 
good but punifli the wicked : it is equity that hee 
fliould doe fo. And indeed if men punifli offen- 
ders that breake the juft Lawes of their Prince, 
(and it is equity for men to doe fo,otherwife there 
would be no order in the world , nor no reditude 
amongftmen:) how much more fli all God t For 
all the re&itudethat is in the creature,comes from 
God: and therefore this being equity with men 
to punifli offenders , furely it is jufticein God to 
punifli finners .• it is his nature, for Iuftice in God 
is God himfelfe. 

But you will fay, itdoth not appeare fo, that 
God doth punifli offenders, for we fee wicked men 
profper in their wickednefle , and they have no 
bonds in their death, as lob faith 5 they feele finne 
not fo bitter as you fay it is, when on the contrary 
the godly fufFcr much. 

Totnislanfwer, that mens Iudgement is con- 
t y to the wifedome of God in this thing 3 God 
knowes better how, and when, and where to take 
offenders then men can ; therefore though God 
doth fufpend execution a while 5 yet it is not be- 
cauferheyfliiil efcape unpuniflied , but for thefe 

The firft reafbn is this, hee fufpends the execu- 
tion of pjnifliment for a time, becaufe thetime of 
puniflimcnt is not as yet come. You know the 



Pauls Conloerfion. 

Crownc is not wonne till the race be runne out to 
the end, fo in this the full time is not come ; finne 
is not ripe enough, but when it is full ripe, then he 
will lance them, and this was the caufe that the 
Lord did not punifh the \^imoriu$, becaufe their 
finnes was not full : it was not come unto the full 
pitch, finne is growing all the time of a mans life: 
it is like fruit , it is fooner ripe in Tome then in o- 
thers, and that is the reafonthat fomegoealong 
time in finne,and yet are not punifhedj when others 
are taken in the very fad : there is a bound and 
flint fet unto every mans finne, thither hee (hall 
goe, and no further: and therefore the Apoflle 
faith, itow.2.y.that fomeare kept till the revelation 
of Gods just ludgement , till he reveaie himfelfein 
hisjuft Judgement 5 this time is not yet come, and 
therefore it is, that they are not cut off. Againe 
theApoftle faith in another place: What if God 
willfujfer with great patience , the vejfels of wrath 
fitted for dtftruttion? that is, what if God will 
bearewith fomeagreat while, and punifh feme 
prefently ? What doth it advantage them, have 
they caufe to bo3ft themfelves , or rather were ir 
not farre better for them to bee cut off prefently. 
then to bee fpareda while, and then to have the 
judgement the greater ? therefore when God will 
make his power knowneto men, hee will fuffer 
them with great patience , that hee may give the 
greater ftroke : it is true, men cannot conceive how , 
God can beare, and be fo patient towards wicked 
men: but you muft know that Hee is full of pad- 
N n 3 ence : 


Gen. 1 j. 

Rom. 2.7. 



2. Reafon* 

Pauls Conner fion* 

3. Reafon. 

ence : it is his nature,he is patience ic felfe,though 
patience be a quality in us, yet it is not fo in God, 
it is his effcnce. 

The fecond reafon is this, hee beares long with 
wicked men, for the propagation, andincreafeof 
mankind: for if hee (hould punifli menasfaftas 
ehcy offend, anddeferve death, how (hould the 
Church increafe , how (hould the Church ftand, 
this were to overthrow and weaken his owne 
power; but God is wife and knowes better how 
to turne the cvill intentions and deeds of men, for 
the good of his Church : as for example, if a 
Captaineupon fomegenerall fault committed by 
hisfouldiers, if hee (hould execute all offenders, 
this were the way to deftroy his Army, and fo ex- 
pofe himfelfe unto the hands of his enemies,there* 
fore he takes but a few, here one,and there one,to 
make the reft to take heede they fall not againe : 
thus doth God, hee doth notinflift punifhment, 
that is, prefent death upon all finners ; but takes 
here and there one, to make them palpable exam- 
ples unto the reft ; as wee fee daily, how the Lord 
meets with the fins of men, then when they lead 
thinke of finne or God. 

The third reafon,why God doth patiently beare 
with oflPenders,is this, He doth it for the good of fomt 
that Are jet to becalled 9 md therefore you know what 
the Lord faid unto the husbandman in the Gof- 
pel, when he would have pluckt up the tares, let 
them alone $ faith hcc y unti/l the harveft : yet how- 
foevet this comparifon doth not alwayes hold 


Pauls Conrperfion. 

true, for he did not forbeare the plucking of them 
up, expe&ing any change, but only leaft in pluck- 
ing up them, heefliould hurt the good feed 5 for 
tares will never be wheate, fo they that are repro- 
bated, will never convert: yet it holds good in 
thiSjhee lets tares grow, that is, he beares patient- 
ly with wicked men, even withthofe that as yet 
feemetobeefo, becaufe as yet they have notex- 
preft the fruits of jheir converfion j and therefore 
for this reafon doth God forbeare long to punilh 
the wicked, left hee (hould deftroy the feed of the 

The fourth Reafon, Why God fuffereth long, 
is thisjkat he may try the heart, how it will ca rry it 
felfe towards him 5 not that hce knowes not the 
heart before , but that the heart may now know, 
that the Lord is patient, when hee (hall confider 
how patiently God hath dealt with him, and how 
long he hath borne with him \ for this makes men 
more inexcufable before God, and more afhamed 
of themfelves , when they (hall call to minde, 
what time, what opportunitie,what occafion they 
have had to good, how they might have ftored 
themfelves with grace, and made their peace with 
him, and then how many finnes they have com- 
mitted time after time , and then what checks of 
confeience after, to reclaime them ; I fay, if men 
did but confider this, they could not but fay, that 
God is patient. 

The fift Reafon, is this, although they bee not 
affiled as other men are, yet it is not, becaufe 





5 , Reafon* 





$. Refpett. 

Pauls CoYrterfion. 

they are therefore not affli&ed at all , for indeed 
they are afflided with thegreateft affluflions chat 
can be 5 other mens affli&ions may feeme to bee 
greater , but yet not fo , but are lefler , whatfo- 
ever they may feeme to bee , and that in thefe 

/, Refteft, Becaufe wicked men, they loofe the 
fpirit, God denies them grace, and that is the 
greateft affli&ion that God can lay upon any (in- 
ner, namely,to deny grace 5 this was the affliftion 
that God laid upon Saul, it had beene better for 
Saul chat a thoufand judgements had befalne him, 
then to have loft thefpiric, the favour of God. 
Novy wicked men they loofe the favour of God, 
they loofe theobtaining of faving grace, therefore 
whatfoever they feeme to be, yet the truth is,they 
are more affli&ed then other men. 

2. Re/peff, The profperitie of wicked men, is a 
punifli nenr$for that which flayes men, is a punifli- 
ment-but this the profperity of wicked men doth, 
fie chem for deftru&ion , and therefore the Wife 
manfaich, Proverb. 1. }i. that projperitit and caft 
jlaies the wicked, that is,the more they profper and 
thrive, and rejoyce in their lufts, the greater ftabb 
doth finnc give them at the heart , and the more 
irrecoverably are they fmitten; there they have 
no caufe to brag of their profperitie. 

3. Rejptft, Is this becaufe they may wither and 
die in their finnes , and that is a great punifhmew ; 
for becaufe they are not afflifted as other men are, 
therefore it is , that their fuperfluous branches of 


Pauls Conterjion. 

Iuft,and covetoufncffe, and pride, arc not lope off, 
for affli&ions lop thefe off, which hinder the 
growth of faving grace, as you know the fuper- 
fluous branches of any tree, hinder the growth of 
the other branches, if they be not cut off they will 
make them to wither and die 5 thus it is with wic- 
ked men, becaufe they are not affli&cd, they be- 
gin to wither and grow cold unto good. The bo- 
dy doth not fomuch wither with age, as the in- 
ward man doth by thefe lufts, they breed aeon- 
fumption in the foule,that will not be recovered. 

4. Reftcff) Againe,though we fee them not af- 
flicted, yet they have many affli&ions which wee 
know not : even as the godly have many inward 
joyes and comforts in their hearts, which wicked 
men never felt, fo wicked men have manyftrong 
fcares in their hearts, and many fudden flafhes of 
the fire of hell in their foules, much hollo wnefle 
in their hearts, muchforrow mingled with their 
carnall joyes, and often affrighted with the jawes 
of death, and arretted with horrors ofconfcicnce, 
though outwardly they feeme to the world, to be 
the joy fulleft and happieft men in the world, yet 
the truth is, they are the moft miferable and for- 
rowfullmen in the world, for as the inward joy 
isfarre greater then the outward joy, fothe in- 
ward forrow isfarre greater then the outward 
forrow alone : thus you fee the point prooved. 

The ufeof thislhould teach us not to delude 
our felvesin the matter of afflt&ionsj inafflifti- 
ons we are ready to conclude, becaufe our affii<ai- 

O o ons 


4; Reftcft. 


27 o 

Luke 13,1,3. 


Pauls Con^erfion. 

ons are greater then others, that therefore wee are 
greater finners $ but here you fee the contrary ,the 
greateft finners are not altvayes outwardly the 
greateft afflicted , for God ufes a great deale of 
difference in affii&ions, fomeheeafflidis young, 
he takes them when they aregrcenejothers helets 
them goe a long on the (core, till they bee old,yet 
he will meete with all at laft, eiiher fooncr, or lat- 
ter; therefore thinkenot that thou art a greater 
finner, or that thy finnes are grearer then other 
mens are, or that God loves rhee leffe, becaufe of 
thy outward affiiftions : remember what the 
Lord faid unto the Iewes. Luk. ij.i^.Thinkenot, 
faith hee , t hat the Galileans on whom the Tower of 
Shilotm felly were greater finners then jou, or others 
finners : thinke not becaufe judgement was in that 
manner infli&ed upon them, that they were grea- 
ter finners: or that their finnes were greater, and 
did exceed others : but except you repent^jeejhallall 
likewifeperifb; I will meetc with you , and you 
fliall know that your finnes are as great as theirs 
wasjand fo looke upon every finne that God hath 
punifhed, prefently, and the finne is as great ftill, 
as ever it was : as for example the finne of lying. 
K^4tts 5. Ananias and Saphira they lyed, and you 
fee what a judgement was inflided upon them,be- 
caufe they had lyed to the holy Ghoft : evena- 
gainft that light which the holy Ghoft had revea- 
led unto them , and yet you muft know that a lye 
is not the finne of the holy Ghoft • for any rege- 
nerate man, that is in the covenant, may through 


Pauls Corfterfion. 


infirmitie fpeakc an untruth, and yet not finne the 
finne againft the holy Ghoft 5 but I fay, the finne 
of lying is now as great as ever it was, and he that 
infli&ed that judgement upon them, may infli^ 
the like upon thee : yet you muft know that this 
finne is not greater then other finnes 5 but becaufe 
men might take heeed of this finne for the time to 
come, he made them examples. Againe in Levit. 
10. i,2 5 3.they that offered ftrange fire in the time 
of the law they were ftrucken with death, not 
that this was a greater finne then any now, but to 
teach men reverently to draw neere unto God$ 
when we have to doe with any of the ordinances 
of God to ufe them reverently, and to come with 
i'everent hearts unto them. Againe, let us con- 
fider what judgements have befalne lyers, and 
theeves, and prophaners of the Sabbath, and 
drunkards, and luxurious perfons, and cozeners, 
andgamefters, that if wee becthelike, the fame 
judgements may befall us, as hath befalne them • 
let us fet thefe as examples,to take heed ofthe like 
finnes 5 as the Apoftle faith, 1 Cor. 10. *rl Thefe 
things fell upontbem for our example* fyc. That wee 
Jhouldnotluft as fome of them lulled, (jrc Now if 
finne bee as dangerous unto thefoule as ever it 
was, it fliould teach us to take heed of commit- 
ting the leaft evill : And that I may the better pre- 
vailewich you jo forfake finne. corfider thefe 

The firft motive to move you to forfake finne, 
is this, becaufe fiane will make you afliamedji^w. 


o 2 



Levit. io.i,2, 

1 Cor. xo. u. 

1. Motive. 


Sinne maketh 

Icrc. 2. i$* 

2 Motive* 

Heb. xi.5. 

Pauls Conner fion. 

I . Reafon. 

Revel, j. xp. 

Pet. 1.4. 

6.11. What fruit bad you then in th$ ft things where. 
of you are now ajhamed: what will it availe you to 
doe that thing, that afterwards will (hame you ? 
for though the roote of every finne feeme to bee 
fweet, yet the fruit of it is bitter , that is, both 
(hame, and forrow,and death :and againe, on the 
other fide, though the roote of every aft of god- 
linefTe be a little hard, and bitter to the flefo, yet 
the fruit of it, is, honour and glory : And therefore 
the Prophet faith, Iere. 2. 19. that tofinneagaiaft 
God, is an evill thing and bitter % how fweet foever 
it may feeme unco you .• let this therefore move 
you to hate finne, becaufeit will make you a- 

The fecond motive, to move you to forfake fin, 
is this, becaufe if you finne, God will beate you : 
though ele&ion be fure, yet you fhall not efcape 
correction, which (hall be more bitter unto you, 
then the tweeted finne, Heb. 12. 6. Heefcourgeth 
every fonne whomheereceiveth: if thou bee Gods 
fonne.thou muft make account to feele Gods rod. 
The Lord corredeth his children, when they 
finne, for thefe two reafons. 

Thefirftreafonis, becaufe finne is finne with 
God, in whomfoever it is, and he will be fure to 
fcourgehim in whom it is 5 ifthourunneouthee 
will fetch thee in, with his crooke^and the fweeter 
the finne was, the bitter will the fcourging bee. 
Rev. 3. 19. Whom 1 love I rebuke and 'chaften . that 
is, I will doe ic without exception of perfons. 
2 Pet. 1 . 4. ludgement muft begin at the houfe of God. 


Pauls ConVerfion, 

Prov. 1 1 . 3 1 . Behold the righteous flail be reccmfen- 
fed, or rewarded in this life, how much more the 
firmer $ if a holy man finne hee (hall bee affli&ed, 
then much more a wicked man. And againe, hee 
that foweth iniquity , flail reape affliction : hee that 
finneth, muft exped the rodde, and it muft needs 
be fo, becaufe Gods children draw the neereft un- 
to him,and he hath faid, that hee will bee fan ftificd 
of the fe that draw neere unto him, Levit. 10. 3. 
therefore for the keeping of them cleane, they 
muft be fcowred 5 when they grow fouleand rufty; 
they muft bee caft into the furnace, when they ga- 
ther drofle. 

The fecond reafonis, becaufe his children are 
the Temples of the holy Ghoft, wherein God de- 
lights to dwell 5 and therefore he will not fuffer a- 
ny uncleanenefle to abide in them long , but will 
quickely fweepeitout, with the becfome ofaffli- 
<ftion, as in Revel. 2 . y. Remember therefore from 
whence thou art falne, and repent, and doe thy fir ft 
workes 9 or elfe I will come unto thee quickely. 

I, but I feele nothing for the prefenr. 

I anfwer $ yet after,though not now,thou (halt 
furely feele it, and in that thing that thou loveft 
moft , which of all other, thou wouldeft not bee 
croft in, as David in his ^dbfolon, and CHofes in 
his going into Canaan : for that is Gods manner; 
if Ifrael loath Manna, God will make it to come 
out at their noftrils. And fo thou (halt furely feele 
thy finne, what ever it be, in the end : for as in the 
mifdemeanor of youth,we fow the feeds of after- 

Oo 3 difeafes 


Pro. 1 i.j !• 

Lcvit, 10. $. 

2 .Reafon. 

Revel. 2.5. 


Pauls CoMper/io*. 

a. Ob')ett. 

z Cor. io. 


3 . Objeft. 


difeafes,though not prefently felt. So godly men 
in their runnings our, fow the feeds of after-affli- 
<&ions, though for a while that harveft appcareth 
not above ground : fee it in David, in Salomon, in 
o</i, mrzziab, whether all they fmarted not 
for it in the end 5 and the longer it is dcferred,the 
more will come together : as thofe that are ficke 
feldome, are ficke topurpofe when it commeth, 
becaufe many humors lye heaped together, and 
lye infenfiblea while, and then breake forth at 
once ; fo when thou haft heaped a great many of 
finnes together,the judgements of God will break 
out to purpofe againft thee, fothat thou (halt feele 
the weight of them all. 

I, but I am healthfull, and rich,and ftrongjand 
mce thinkes,affli<3ions are not neere me. 

This isanfwcred in 2. Corinth. 10. 12. faith the 
Apoftle, Wee arc not of the number of them, that 
compare tbemfelves with them f elves, and commend 
themfelves 5 for they that doe thus are unwife : 
for as the hiding of the Sunne, brings darkeoeffe 
in a moment,fo in an inftant,God can turne all up- 
fide downe,and will doe it on a hidden, when you 
thinke your felves fafeft. 

I will commit it but once, if I might but com- 
mit it but once, I could defireto commit it no 

Remember , David numbred the people but 
once, and committed adultery but once , Sichem 
and Dinah committed fornication but once, Am 
mon committed adultery but once, Renben went up 


Pauls CottVerJiott. 

27 ? 

Num. 25. j. 

to his fathers bed but once, £*»/ offered facrifice 
againft the Commandement of God but once, 
(JMefes feared but once at the waters of ftrife. Io- 
fiah difobeyed God, in going to warre without a 
warrant but once^-Mi^ and Abihu offered ftrange 
fire but once: thofetwo thoufand three hundred 
which wereflaine for committing fornication, the 
fame day they were deftroyed ; ( it is likely there- 
fore they did it but once) yet upon them and upon 
all thefe , the Iudgements of God were very hea- 
vy, for once falling ; therefore finne not once. 

I, but I am a regenerate man, and in the ftate 4. oUett. 
of grace $ and therefore God will deale renderly i 
with me. 

So, firft, were moft of thefe named before, yet j An r 
God fpared them not : fecondly, againe thou (halt j 
the rather be (harplier dealt withall, becaufe one j 
that draweth necre unto him in profeffion, muft 
be more cleane then others: thirdly, lob was in 
the ftate of grace, yet quickly mooved, for hee 
knew he could notefcape , as it is in lob 31.2. to 
the 23. vcrfe y in which hee concludes, that the 
wrath of God was a terror to him, and by reafon 
of his Highneffe, hee could not indure : foalfoin 
i* Pet. 1. 17. though hee bee 4 Father , yet without 
refyttts hee judgeth oilmen, therefore thinke not to 
efcape 5 if thou finne, becaufe thou art a fonne, but 
rather expert to be beaten the more. 

But I may recover by repentance. 

I anfwcr, It is more then thou knoweft,and that 
for this reafon, becaufe repentance is Gods gift,e- 

_,_ ■ very 

1 Pet. 1. 17, 



6. ObjeEl. 

Heb.i*. ap. 

i Pet. 1. 17, 

lob j 4. IS. 

Pauls ConVerfio*. 

very time when it is renewed* if it bethen his gift, 
and in his power , then it is not thine, nor in thy 
power to repent : in loh. 3.8. the wind bleweth 
where it lifteth 5 and it is certaine , when wee have 
once paft Umites modeflU, wee are in prtcipitio : 
wee cannot ftay our felves till wee come unto the 
bottome of the hill,except God ftayes us : David 
and Salomon, thought they could have gone fo 
farre,that they might have reclaymed themfelves, 
but they were deceived 5 if thou cannot keepe thy 
foule pure before thou haft committed finne, how 
wilt thou doe to caft it out, when it is once in i e- 
very finne hardneth the heart, andweakeneth the 
ftrength of the inward man. 

But many have efcaped punifhment j and fo 
(hall I. 

1 anfwer, never any efcaped, but they had it ei- 
ther inward or outward, fooner or later , though 
they have beene Gods deareft children: Heb. ia. 
29. tvenourGtduaconfumingfire^ that is,heeis 
zealous of his glory , toburne up and purge out 
by affli&ions, the corruptions of his children : and 
in 1 Pet. 1 . 17. every one to whom he is a Father, 
(hall be judged, that is,affli&ed without refpe& of 
perfons, according unto their workes : (o lob 34. 
ii. hee rewards men according to their workes: 
only this muftbe added, the more we judge our 
felves, and the deeper wee goe in humiliation, the j 
lefler God will afflift us. D^v^humbled himfclfe j 
fo farre that God fent him word, that all his fins 
were pardoned. Yet what mcafure of afflidion 


Pauls Corrterfion. 


David did neede, that his heart might bee more 
broken, that he fliall have $ and every one elfe that 
belongs unto God : fo Ahabs fained humiliation 
did deferre,and leffeohis punifliment j I fay, leflen 
it onely, for notwithftanding he was (bine. Eze- 
chub tafted offome cffii&ions, yet becaufe hee 
humbled himfelfe , agreatlhowre of Gods ven- 
geance fell not upon him* humiliation is a meanes 
to break the fliower, and ftill the winde,and calme 
the waves of the wrath of God. 

The third motive to move you to hate finne, is 
thisj becaufefinne will take away your excellen- 
cy* even as a ftarre that falleth to the earth loofeth 
his brightneffe , fo when one that hath beene for- 
ward in religion, falleth to earthly and carnall de- 
lights, then all his beauty,dignity, and excellency 
vaniflieth : Gen. 49. 4. it is Ucobs laft fpeech unto 
Ruben, Thou hafl lott tbj excellency 9 thou Art become 
as weakeas water, becitite he had defiled his fathers 
bed : nothing will take away a mans excellency 
but finne 5 affli&ions, difgrace, inprifonment , or 
the like doe not hurt a man • nay he may (hine the 
more for thefe : as the torch apeareth the brigh- 
tcr,the darker the night is : fo if a Chriftian keepes 
his uprightneffe he will (hine ftill bright, let men 
doe or fay what they can 5 but it is finne that ble- 
miflieth, and taketh away our dignity, and excel- 
lency 5 when a man keepes his uprighneffe , hee 
walkes in his ftrengtb, but when he defcends uuto 
any vanity ,or follyjit is his impotency and weake- 
neffe : therefore if you would not loofe your ex- 
P p cellency 

3 . Motive* 

Gen. 4$. 4. 



4. Moth*. 


Pfal.i8.2j,2 4 

Pauls Cotftcrfion. 

cellency, you muft loofe your finnes. 

The fourth Motive to move you to hate finne, 
isthis,becaufe the leaft finne violateth the peace 
of confcience , which is as tender as the apple of 
the eye; and you know the leaft mote that is,trou- 
bles it : finne will fret and grieve the confcience, 
it will inrage and difquiet it : if a good confcience 
beacontinuallfeaft, what a lofTeisittowantitin 
time of health 5 but in time of ficknefle and affli- 
dions how bitter will it bee to want it i If a man 
admits but of the leaft cvill thing , though but an 
occafion of evill, relutffte Confcientia, that is, 
againft his confcience,itdoth not oncly take away 
a mans peace,but it galleth and vexeth him excee- 
dingly: for finnes in a mans confcience are like 
thornes in a mans feet, though all were pluckt out 
but one, yet that one is enough to trouble and 
grieve him : on the contrary , fee what comfort 
Paul had from a good confcience when hee was in 
prifon: and what forrow Adam had in Paradife 
frosn an evill confcience : lee this raoove you to 
hate finne. 

The fifth Motive to moove you to hate finne, 
is,becaufe finne will bring upon you all manner of 
mifericsrall the miferies and affluft ions that wee 
tafte of here, arcmeafured out to u$ for finnes 
committed $ and on the contrary ,all the comforts, 
peace of confcience, profperity, and inward joy, 
are all continued to us according unto the pure- 
neffe of our hearts and wayes: as in Pfal. 18.2$, 
24./ was alffi upright ,£aith Da-vid, before him, anil 


Pauls ConVerJion. 

it 9 

kept my felfe from mine iniquitie, therefore hath the 
Lord recompenfed mee according to my uprightnefft : 
according to the cleannef[e of my hands in his eyes 
fight : and then in the % 5, and tt.verfes froth parts 
are clearely expreffed,that he wil walke more fro- 
wardly with you, as you walke more frowardly 
with him : and againe, as you walke more purely 
with him, fo hee will fliew himfelfe more graci- 
ous and loving unto you : as for example, go tho- 
row all the Iudges ot Ifrael, and you fliall fee this 
true • looke to Gedeo^onc fione was the deftrudi- 
on of him and his houfe: looke to Sampfon, that 
finne of fornication, brought upon him ftwmc,im- 
prjfonment, and death. 

Againe, goe through all the Kings of Judah, 
and you (hall fee that they profpered fo long , as 
they profpered in grace , and when they fell into 
finoe, then prefently they fell into mifery , looke 
to David, to Salomon, to Rehoboam, Ahab, to Afa, 
CWanajfes, &c. Againe, looke amongft the Corin- 
thians, fome were ficke, andweake, amongft 
them for not receiving the Sacrment worthily, 
foall fickneffes in body, breaches in eftate,ill han- 
fels in bufinefles, troubles from enemies, griefes 
from wives, children, and friends, they all even 
now in our daies proceed from the finnes, which 
you have committed. Againe , as I faid, all the 
profperity, whether it bee outward in riches, or 
honour, or wife, or children, or friends 5 or in- 
ward, the faving graces of the fpirit, they all pro- 
ceed from your uprightnefle of heart. And needs 

P p % it! 


6. Motive. 

Job 31.2. 

Pauls Cotnerfton. 


it truft be fo, becaufeif God be the Govcrnour of 
all the world • then it mj(l needs bee bed with 
them that ferve him beft , and worft wich them 
that offend him worft : this rule muft bee under- 
ft )od of the S lints to comfort them , and not of 
wicked men 5 for they want affl Sions, and enjoy 
profperitie in Iudgement : but with the godly it 
is nor fo , therefore they are like to tafte of both 
in this life, according to their thriving in finne, 
and going backward in holineffe •> let this moove 
you to hate finne , that you may efcape thefe mi- 

The fixt Motive, to moove you to hate finne, 
is, becaufe fiane is a vaine thing , it can yeeld qs 
no true comfort or content , and this wee may fee 
in the vanitie and changeablenefle of earthly 
things, when we make them our onely joy , how 
fooneare wee deprived of theme' for indeed,what 
is our portion , or what can yeeld us any found 
and folid joy and comfort, but God and Chrift t 
and fo lob reafoneth in lob 3 1.2. what portion Jhall 
1 have with God Almighty ? itisnofmall portion, 
but a great portion to have communion with 
Him , to bee fure of Him for a refuge in all 
troubles, a Counfeller in all duties^ a helper in all 
wants to ftand by us,when all elfe forfake us : hee 
that kaowcth the fweetconfolations of the fpirit, 
will account finne and the world but a vaine 
thing 5 I fay, no man that knowes the fwectnefie 
there is in the Communion with God, will loofe 
it for all the pleafures of finne. lob 14, hee (how- 


Pauls Coifperfion. 


eth the vanity of earthly things;fcme conceive the i 
comforts of the Spirit but a vaine thing, but this 
is, becaufe they never tailed of the fweetncffc of 
the Spirit : there is no man but he hath fomerhing 
chat h«refteth his heart upon,as the Pfalmift faith. 
Some truB in Princes , fome in riches , others in 
their friends, but it is God that is the ftrengthand 
prop of every fandified mans heart, on which 
every holy man and womanrefteth; now take 
from any man that which is his prop and ftay,and 
his heart finketh and dyeth in him like a ftone : fo 
will the heart of a child of God , when the 
aflTurance of the favour of God is taken away by 
fitine: therefore as the favour of God is fweter 
then life it felfe unto him, (o the very interrupti- 
on and fufpending of it, is as bitter as death : and 
therefore in this regard, finne is to be hated. 

The feventh Motive, to moove you to hate 
finne, is, beeaufe finne is reHlejfe , if you doe but 
truely confider the reftlefnefle of the heart , till it 
be fan<5lified , it will make you to hate finne : the 
heart is reftlefle, till it bee fet in a good frame of 
grace. Sinne is unto the foule, as a difeafe is unto 
the body ; a man that is bodily ficke will never 
bee at reft, till hee be well : fo a regenerate man is 
never at reft till finne be healed in him • wicked- 
neflc is of a reftlefle nature, according unto that 
meafure it is found in any, as the Prophet faith, in 
(/i/^57. 20. 21, where he compares the heart of 
wicked men unto the raging Sea, that (till is in 
motion, purging and clcanfingic felfe; foaholy 
Pp 3 man 

7. Afotive. 


Ifa. 57.20,11, 



8. Motive, 

Ezra 9.6. 

9. Motive, 

Pauls Comer fion. 


man is not at reft, whileft his heart is not clean fed 
from his fiines: let this therefore moove you to 
hate finne, becaufe it is reftleflc. 

The eighth Motive,to moove you to hate finne, 
is, becaufe fhne is not acquainted with God, it 
hath no familiaritie with him, it is not accufto- 
med to (land, or be in his prcfence 5 it (lands in 
fuch termes with him , that the (inner dares not 
looke upon God , or draw neere him Without 
flume and fearc .• no wicked man dares doe thus, 
fo long as any uncleanneiTe cleaveth unto him in 
any degree. But grace breeds an holy acquain- 
tance with God , and doth beget in the heart a 
kinde of noble friendfhip and familiaricie with 
God , which will make a holy man to abhorre 
finne as a bafe thing , which befeemeth not that 
purcneiTe of that friendfhip which hee hath with 
Chrift : hence is that fpeech of Ezra, in Ezra 9. 
6. my God , iblujh And am ajhamed to lift up my 
face to thee, my God; for my iniquities are gone, &c> 
that is, becaufe of my finne, I am afhamed to have 
any familiaritie with thee. 

The ninth motive, to move you to hate finne, 
is, becaufe if you live in finne God will (hew you 
no mercy: you (hall find him not as a father, but 
as a Iudge. The mercy and kindnefieofGodis 
a great and eflfe&uall motive which God often u- 
fes in Scripture, to move us from finne 5 thus the 
Lord dealt with David, in a Sam. 1 2 . 7,8. I gave 
thee thy Matters daughter, and t I made thee King 
in his fteed,and if this had bcene too little,! could 


Pauls Cotdperfon. 

have done much more, wherefore then haft thou 
done thus and thus, &c. Againe, in Micah 6.4,5, 
6,j. O my people , what have I done unto you, remem- 
ber what I did for you, when I brought you out of the 
land of Egypt \ remember what B alack King of Moab 
confulted^ and what Balaam thefonne of Beor anfwe* 
red him, from Sittim unto Gilgall,&c. Againe, in 
Deut. 32. 6. Doe you thus requitethe Lord, ofoo- 
lijh people andunwife : is not hee thy father that hath 
made thee, and fafhioned thee % that hath bought and 
eflabltfhedthee, &c. Gods dealing with us, being 
foundly confidered, how often hee hath fp^red 
us , and borne with us , how much hee hath 
loved us, and done for us, is enough to brcake the 
heart of a regenerate man, and make him to hate 

The tenth Motive, to move you to hate finne, 
is, becaufe finne makes you to breake your cove- 
nants with God : and therefore the remembrance 
of our covenants with God , is enough to con- 
found us , and give an edge unto our forrowes 
for finnes paft , and confirme us in our refoluti- 
ons exceedingly for the time to come : what (hall 
wee mocke God , faith the holy Man * will hee 
hold him guiltleffe that taketh his name in vaine 1 
and will hee not furely require our vowes at our 
hands * Yes, certainely hee will , and that fpec- 
dily: if wee ufe to breake our covenants often, 
and begin to forget them, and the Genealogy of 
them: therefore let this move you to hate finne; 
that you may keepe your covenants with God, 





I@. Motive* 


Pauls ConVer/ton. 

aadfoefcapc thofe judgements which otherwife 
will light upon you. 

Te eleventh motive,to move you tcf hate fime, 
Sin is a thiefe! is, bee a u fey/** * is a thief e : ic will rob you of your 
precioufeft [ewell, and bed thing you have in the 
world, which is your aflurance of eleftion : for 
what is the reafon that many have fuch heart- 
qualmes, and pinches, and doubts, andfeares, 
whether they be God's or no, but becaufe they 
let fome luft or other enter inro their hearts, 
which ftirres up the mufty corners of the heart, 
and /o makes a foule fmell in the foufe, which if 
they had beene careful 1 before, they might have 
prevented. Now how great a comfort is it to bee 
allured, that heeis one of Gods Eled, heethat 
hath fek knowes what it i* , though hee cannot 
cxprcflfeits but if you have not fekii, you will 
not believe it, though you (hould be told ir: to 
beeaffured of the love of God , and that all the 
priviledges in Chrift, and that all the promifes 
in Scripture belong unto a nun \ it is fuch a joy 
as will raife the heart, bafely toefteeme of all 
earthly things , and to walke in Paradife as it 
were, and to rejoyce continually ia the meditati- 
on , and aflurance of thofe things , which are 
appointed unto the Ele& in the Booke of God: 
befides, not to fcare death, not to be moved with 
any Tyranny, or evill tidings, but to bee like a 
fquare ftone that ftands even upon his owne 
bottome , in whatfoever eftate hee is caft. But 
all his aflurance , joy, and comfort is loft , if 



Patils Conlperfion. 


the heart bee but impure, and unholy towards 
God. Wherefore let this moove you to hate 

The twelth motive,to move you to hate finne, 
is, becaufe finne is the greateft tyrant that God 
hath. The confideration what a tyrant luft is, 
would make you affraid of finne, if you did 
but know what vexation it would put you unto : 
from which tyranny you fliall never bee freed, 
till you come to give peremptory denials unto 
it in everything: for when ftrong luftspoffefle 
your hearts, they lead you about , diftradl you, 
and weary you. Now what greater enemy can 
any man have then hee , that drawes away the 
heart of his fpoufe after him, from her o wne hus- 
band i What greater enemy can any chaft wo- 
man have, then hee that entifes her to folly, and 
to make her his whoore : beloved, finne drawes 
away your hearts and affedtions from God : you 
are, or you ought to bee Chrifts Spoufe , then 
thinke with your felves , whether finne be not an 
enemy both unto Chrift , and unto your felves : 
It is true, it may bee it will promife you to make 
fetisfadiion, but performe nothing^for while they 
are yet living and quicke in us, wee are in this 
ftraight^either wee refift them>or not refift them : 
if we refift them , they paine us, and weary us 
out with imponunitie: but if we refift them not, 
then we put fewell unto the fire , and fo make it 
the greater: and when the luft hath gotten more 
ftrcngth, then it muft have more fatisfadiion , and 
___ Qjq when 

12. Mo- 


i$. Mo. 


Pauls ConVerfion. 

when that is done, ycc more will be dcfired$as the 
fire the bigger itgrowes, the more fewell it re- 
quires to feed it, and fo there will bee no end; 
but it will grow in infinitum , and infinitely, till it 
hath drawne you into perdition : therefore there 
is no way , but to put ic cleane our,and to quench 
every fparke - y to give no fewell to it at all, nor fo 
much as to gaze upon unmeeteobje&s, elfeihill 
you never bee free from the vexation, and tyranny 
of icbut rather fioke deeper and deeper,iike a man 
in a q.jicke-fand. Let this moovc you to hate 

The thirteenth Motive, to move you to hate 
finne, is, becaufe finne will makeyouto come 
weeping home, if ever you come 5 bur if yon do 
not come home, then, as the Apoftle faith, your 
damnation Jltepetb not \ the longer you goe,the nee- 
reryou arc to hell, and further from God, And 
therefore it is better for you to come weeping at 
laft, then not at all ;and who went ever out from 
God, that fomctimes hod injoyed fellowship with 
him, bur they have come home by the weeping 
croffe : for in this cafe God commonly drives 
them home with ftormes , if they bee fuch as 
belong unto him. Hence the wayes of the Saints 
are (aid to bee hedged in wichthornes* if they 
keepe the right way, it islmooth and plaine, but 
if they fkp<fije, they will meete with thornes 
that will prickc and gall them : the Scripture is 
jfuli of examples : in David^n Salomonjx\ Manajfes, 
'in Paul, in Piter. Let this moove you to hare fi ine.. 


Pauls ConVerfion. 

The fourteenth Motive 3 to move you to hate 
finne, is, becaufe you can never have any true con- 
tent, fo long as you lovefinne and live in it: as 
for example $ Let a man but looke backe unto 
former times before he wascalled,and fee whether 
he ever found fo much contentment in any thing, 
as hee doth now , if his heart be perfeft towards 
God, when hee walkes more exa&ly with him. 
Againe, whether it hath not beenc wearifome and 
reftleffe, to have his heart drawne forth to vanitie, 
and led up and downe with divers lufts : This was 
Davids pradice, Iremembredmy forrowingsin 
the night , and in the times of old, what joy I was 
wont to finde in thee:every man would live a con- 
tented life, and it is wearifome unto nature to live 
in difcontent 5 now that you may have true con- 
tent, hate finne. 

The fifteenth Motive , to moove you to hate 
finne, is, becaufe finne will at thelaft, whether 
you will or no,makeyou to confeffe,and fay, that 
you have done very foolifhly 5 I fay, never any 
man committed finne , but it brought him in the 
end to fay, as David hid ^ in % Sam. 24. 10. / 
have done very foolifhly : and, to exprefle tbis,that 
(pecch of Salomon is moft excellent, Ecclef.y. 15. 
I fetmy ftlfeto know thewickedntffe of folly, and 
the fooltjhneffe of madneffe 5 as if hee could nor 
fufficicntly, or eafily exprefie it , that finne will 
make a man to fee, that there is nothing but folly 
infinneatlaft: and in 1 Tim. 6. 9. finne is called, 
fooltjhneffe: hence then, it is extreame folly to 
Qq 2 com- 


14. Mo- 

15. My 


i Sam. 24.10. 
Eccicf.7. 2 J. 





Pauls Conyerfion. 

commit the leaft finne j it is good tooppofe this 
conclufionagainftall thereafons of Satan, That 
wee will not finne, becaufe it will bee our folly ; 
and if wee cannot anfwer in particulars, let us 
anfwer him in the generall, that wee will not yeild 
to any. It may bee, hee will tell you, that you 
(hall gaine fome profit , or pleafure , or fweet- 
nefle, or commodity by finning: but if you can 
bring your hearts, not to beleeve this, you will 
never doe it 5 and fay, the Scripture telsu^r hat it 
is extreame folly to doe fo, and wee (hall find it to 
be fo, therefore we will not:Let this move you to 
hate finne. 

The fixreenth motive, to move you to hate 
finne, is, becaufe finne will take you away from 
God , and God from you 5 and therefore that 
muft needs bee an evill thing , and worthy to bee 
hated of you, that will deprive you of God • it 
istheterribleft thing in the world, to have God 
taken away from a man : that which makes a man 
to loofe any thing that he loves , is hated of him $ 
as for example, a man that loves and refpe&s his 
credit, hee had rather loofe anything then that j 
it is a great griefe unto him, to be difgraced : to a 
rich man that loves his riches, it is a griefe to parr 
with them, and therefore hee doth hate a theife/ 
fo ir is the flaying of the foule to part with God ; 
a hoty pjan had rather part with wifeand children, 
riches, plcafures, and iriends,and life it felfe, then 
part with God ; and therefore it is, that in every 
regenerate man, there is bred by the fpirit a loa- 

Pauls Conner fons 

thiog of all finne: if you would not then part 
with God, hate finne 5 God and Mammon can- 
not abide together no more then light and darke- 

Now if thefe will not move you to hate finne, 
thenconfider fome motives to move you to hate 
it in regard of God. 

Firftj confider that God doth take notice of 
all th3t you doe,hee kes into the fecret corners of 
your hearts, and makes a diligent fearch: I know 
thy thoughts a farre off, (faith God ) and hee 
knowes the intent of your hearts. Revel. 3. 8. / 
know jour workes, and patience, and fo forth, I take 
notice of them, I knew them before you did a<$ 
them 5 therefore in every a&ion that thou goeft a- 
boutjfay jnow God fees me what I am doing, and 
hee knowes what I intend to doe:it ftands me up- 
on to carry my felfe uprightly in this a<5iion, leaft 
hee meete with me : for he is a God of pure eyes, 
and cannot beare with evill in his owne. You 
know what hee faid unto Nathaniel, lohn 1. 48. / 
knew thee, before 1 ptw thee: that is, thoumarvai- 
kft how I came to know thee,but marvell not for 
I did notonely know thee, but I alfo know thy 
heart 5 therefore confider this,that God fees you, 
and takes notice of your actions and thoughts. A- 
gaine, confider that fo much finne, fo much feed, 
and the more feed, the greater harveft ; the more 
finne, the more punifhment : therefore labour to 
hate finne. 

Secondly ^ confider that when God doth ftrike 
_ <1<L3 fot 

1. Motive. 


1 lob, 48. 

2* Motive. 


Revel. i. io. 



Pauls ConVerfion. 

for finne, his wrath is exceeding bitter and terri- 
ble : for if it were not for the wrath of God that 
folio weth finne, afflictions would not bee fo bit- 
ter .-and therefore the Lord faith unto the Church. 
Rev. 2 .to, Feare none ofthofe things which thou [halt 
fuffemhzt is,feare them not,for that which makes 
them terrible , fhall not be mingled with them, 
j which is my wrath: for it is not afflictions that 
i are bitter, but fianein the afflictions that makes 
| them bitter, therefore let this make you to hate 
j finne , that you may efcape the wrath , and ven- 
jgeanceof God. 

Thirdly , confider that the longer God ftayes 
from afflicting of finners ; the greater and terri- 
bler (hall the ftroke be when it comes, and there- 
fore it were better for thee , that haft no intereft 
inChrift, that hee would ftrike prefently , then 
deferre it longer, that fo thy puniftiment may 
bee the leffer: in x^imos 5. faith God, / will 
ftrike at once, and I will net fit ike the fecond time, 
that is , when I doc ftrike I will ftrike fo that 
I (hall not need to ftrike the fecond time , and 
thus the Lord faid unto Eli : in 1 Sam. 3. verf, 
12. When I begin I will make an end, and this is 
thegreateft puniftiment that the Lord caninflifi 
againft any finner 5 it is as if he fhould have faid, 
I will not begin to afflift them and then ceafe, and 
give them fpaceof repentance , but I will make 
an end,that is,I will doe it in a moment, on a fud- 
den 5 I will but make one worke of it, I will be- 
gin, and I will finiih it in an inftant, and this wee 


Pauls Conlperfion. 

fee the Lord did upon Hophni and Phineas : there- 
fore let thismoove you to hate finne. Thus much 
for this point. 

K^tndheefaid, Arife, andgoe into the Citie, and 
itjballbee told thee, what thouflwlt doe. 

The point is this, that Chrift is exceeding mer- 
ciful], and exceeding ready to fpeake mercy unto 
thofe that are truly humbled. 

I gather it thus, Paul was here ftrucken downe 
with an apprehenfijn of finne , and being thus 
exceedingly humbled in the fight of his finnes, 
Chrift meets him upon the plyablenefle of his 
will, jvith a word of comfort, {Arife) : this word 
is full of comfort , for it is as if hee (hould have 
faid, Paul bee not too much dejeft and caft 
downe at the apprehenfion of thy finnes, as if 
there were not aboundant mercie in mec to par- 
don it, but arife, that is, goe,and I will (hew thee 
whatthou (halt doe,to fave thine owne foule . and 
ic (hall be told thee, what thou (halt doe for mee, 
but feare not, bee of good comfort: now that 
Chrift is full of mercy , wee will prooveit by 
Scripture, cfrLatth. i i.iSXome unto mee all that are 
weary and heavy laden } and I mil eafeyou : in thefe 
words, there are three things. Firft, the conditi- 
ons of the perfons that muft come, andtho-feare 
fuch as are weary and heavy laden. The fecond 
thing is the qualification of the perfons that are 
truly weary, and heavy hden : fir ft, they muft be 
meeke : fecondly, thty muft be lowly : the third 
thing is, the pauerne or teacher of them, and that 





Pauls Coitoerfion. 


is Chrift 5 the beft, the holieft , and wifeft Tea- 
cher in the world : learne of Mee, 1 am ready to 
teach all, and to upbraid no man : and then in the 
Iaft place, the thing that they mud doejthey muft 
take Chrifts yoke, and fo they (hall be rid of their 
burthen 5 the fumme of it is this, if you bee wea- 
ry and heavy laden with your finnes, and have a 
defiretobceafed, it is no more, but come unto 
Chrift, and hee will cafe you : that is, if you be 
heavy laden with finne, Chrift is ready to take 
off your burthen, and to put upon them the eafie 
yoke of obedience and holinefle. Againe, in Eft. 
57. / dwell in the high and migbtie place, with 
him alfo , that is of a contrite and broken Jpirit, 
that is, there is but two places that God delights 
to dwell in, the one is in heaven , and the other 
place is,in a humbled heart : now furely,hee will 
not dwell there where he loves not : for to dwell 
notes a fpeciall prefeoce with them , that is, hee 
will not onely dwell in the heart , but hee will 
make his pretence to comfort the heart . and a- 
gaine, in Efa. 66. I will bee neere unto them that are 
bumble, and that tremble at mj words 5 that is,I will 
take a fpeciall care of them that are humble : this 
readineffe of Chrift to receive finners, is excel- 
lently fet forth in the parable of the Prodigall: 
How readily did the father receive a rebellious 
childe -, even fo ready , and much more ready is 
Chrift to receive finners that are humbled : an ex- 
ample we have in David, how ready was God to 
pardon Davids great finne, when he had humbled 


Pauls Cortoerfion. 

himfelfe j and the fame we fee in Peter > and fo here 
in Pdul.The reafons of this point arc thefe. 

The firft reafon is, becaufe mercy pleafeth him, 
as it is in Micha.-l will pardon your tranfgreffions, 
becaufe nacrcy pleafeth mec,that is,he delights to 
(hew mercy to finners,and what man will not wil- 
lingly doe any thing that pleafeth him. 

The fecond reafon , becaufe mercy is naturall 
unto God , that is , it is his nature, for although 
mercy be a qualitie in us, yet it is a nature in God, 
and what man will not willingly doe any thing 
that is agreeable unto his nature. 
The 3 d . reafon ts,becaufe God is rich in mercy $ a 
man that is rich, he will not refpeft the giving of a 
fmall gift •> but he will give liberally & bountiful- 
ly ,and it is for his credit to doe thus : now if it bee 
thus with men, then how much more with God, 
becaufe he is the Store-houfe,& hath the fountain 
in himfelf-and therfore it ftands with his honor to 
give liberally, to be rich in mercy to his children. 
The fourth reafon is, becaufe God is our Father, 
and you know a ftther hath a tender affe&ion over 
his children, and if it be thus with men , then it is 
much more with God towards his children 5 thou 
needftnot ro fears the mMog of hi$ mercy , if 
thou be -one of Gods children. 

The consideration of this, that God is excee- 
ding merciful!, (hould draw us clofe unto God, 
chatis,is God merciful!, then lee us run unto him 5 
this hoping of mercy, fhould winneus to come 
unto himjfor what is that which makes a Tray tor, 

Rr or 


I. Reafett, 



3. Reafon. 

4. Reap 






2. Vft. 

i, Bel 

Pauls Conyerjion. 

or a Malefador after Hue and cry, to come in and 
lay downc the armes of Rebellion, but the Pro- 
clamation of mercy < and in hope of this he comes 
in 5 Therefore when you heare that Chrift is ex- 
ceeding mercifull, then come in : only lay downe 
the armes of rebellion, and you fhall finde mercy. 

objetl. Oh but faith fomc, I would willingly 
come unto Chrift, but alas, my finnes are fo ma- 
ny, and fo great, that I feare Chrift will not re- 
ceive mee. 

Anfo. To this I anfwer ; what if thy finnes be 
exceeding great and many, yet they are not Infi-j 
nice, that is, they doe not exceed the price payed 
for them. But God is Infinite in mercy ,and there- 
fore exceeds all thy finnes. Againe,confider the a- 
biiitie and power oi God, hee is able to make thee 
cleane,and purge thee from all iniquities and there- 
fore feare not the greatnefle of thy finnes.-onely la- 
bour to find the condition, faith, in thee: and then 
come and take of Chrift freely. 

Secondly, if God be exceeding mercifull, then 
let men take heed , that they wrong not them- 
felves in regard of falvation by the negled of 
thofe meanes,whereby grace is got:that is,let men 
be humble , and then kt them know, that Chrift 
is mercifull : And that you may not put ofFrepen- 
tance, and the getting of grace, confider thefe par- 

The firft thing is this, take the time and oppor- 
tunirie when grace is offered y that is, it will bee 
good for you to (hike while the Iron is hotc, I 
and j 


Pauls ConVerfion. 

andgrinde while the windeblowcs, and faile 
when there is a faire gale 5 fo it is good to follow 
the fpirit in its motion: for. as there is a rime 
when the fpirit is offered , fo there is a time when 
the fpirit may bee got, and therefore it is, that 
this time is fo infilled upon fo often in Hebrews 3. 
To ddj if jet mil heart his veice, &c. that is, there 
is a time when God wil not be found of us,though 
wee would give a world to have but one motion 
of the fpirit againe, one moment of repentance , 
one offer of grace, but you (hall not : well then, 
now you have the time and oportunitie, that is, 
the day of falvation 5 I offer you Chrift and fal- 
vation, and you may have him if you will but re- 
ceive him, that is, if you will but fufFerhimto 
rule in your hearts, if you will but acknowledge 
him to bee your Lord and King; you (hall have 
him whatfoever thou art, or haft becne for the 
time paft } onely if you will be a new man for the 
time to come: but if you will not receive Chrift 
now,but refufe him,there (hall a time come,when 
thou wouldeft receive him , but then thou (halt 
not. Remember the five foolifh Virgins, iM*tth. 
25. They were fhut out of the marriage chamber, 
and fo maiftthou, if thou now refufe him. 

Secondly , confider that repentance is not in 
thine ownc power, that is, it is a turning of the 
heart and cafting of a man into a new mould, the 
fetting of the heart in a right way , and withall 
know, that there is a falfe repentance : Cain, and 
Eftu, and ludts repented, as well as Pad and Peter 

R r 2 and 


». Heifd 


Pauls Cotfperjion. 

and David, but the one proceeded from the Spi- 
rited the other from the fkfh : it rauft bee found 
repentance, if it bee acceptable: now this no man 
can doe of his owne power or ftrcngth, /except 
there bee a fupernaturall workc of grace in the 
foule. There are two caufes why God dochafflid 
his children 5 Firft, Gadaffli<93 his children, be- 
caufe of fome fcandall , I fpeake now of Gods 
children,and thus David was affiled, becaufe he 
gave a juftoccafion of fcandall in the matter of 
Vrtah^ therefore God affiles him: Secondly, to 
weane them from the world,becaufe God knowcs 
till they bee humble, and bafely efteeme of them- 
felves, and the world, they will not prize Chrift, 
or grace 5 but when they are throughly humbled 
then they will come in and take Chrift j and there- 
fore it is , that wee preach Chrift generally unto 
all, that whofoever will come and take him, may 
have him : and therefore this is the queftion that 
wee move and propound unto all men , whether 
they will receive Chrift,that is, whether they will 
take him above all things for better or worfe , to 
be their Lord, Maftcr, and King : if they will 
thus receive him , they (hall have him : it is no 
matter, as I faid, whatamanis, or what a man 
was, onely if he will be another man for the time 
to come 5 and therefore it is f&lfe preaching,to fay, 
they muft come thus and thus , as if Chrift 
were purchaft with ot&r owne gift , but we preach 
Chrift freely , without any condition , without 
any exceptions of perfons, Whofoever will lee 


Pauls ConVerfion* 


him come and take of the Water of life freely , as 
in Rtvei.zz. And that Chrift is thus ready to re- 
ceive hutnbkd finners , you may fee in his readi* 
nefle to receive all manner of people, whileft hee 
was on the earth , with feverall dUeafes : he put 
none away that came unto him. Againe,coBfider 
that if Chrift fhould not bee mercihill, then the 
end of his Redemption (hould be loft : for where- 
fore came he but to £hevv mercy unto finners < A- 
gaine, confider how ready he is to receive finners, 
from the mouth of his Minifters, 2 
Now then we Arc Embajfkdors for ChriH \ as though 
God did befeech you by us 9 wee pray you in Chrijls 
fiead, beeyee reconciled to God : that is, wee ufe all 
theperfwafions, and motives that we can . we ex- 
hort, rebuke, inftruft you , and all to this end to 
make you willing to receive Chrift j nay wee doe 
aot onely befeech you, but with thofe in the Gof- 
pel wee compell you to come in, that is, wee per- 
fwade you often againft your wik , to receive 
Chrift. Now the things that keepc men from 
Chrift is this; they fay, that they are not fit to 
come to Chrift, and therefore they will not 
come : but men are deceived, for there is no other 
fitting condition required of us by God$onely be- j 
leeve, aad you ftull be faved, that is, if you have j 
but a defire to come to Chrift , you may have ■ 
him : as for example, if there (hould be a generall 
proclamation made by the King, for all offenders 
let their crimes bee what they will ^ that whofoe- j 
ver will come in, and lay downe his armes of vc~ 

R r j bellion 


Panls Con^erfion. 

bellion and acknowledge him to bee Supreme, 
(hall have pardon $ ic may bee there is fome offen- 
ders that have greater crimes then others , and o- 
thers lefle, whatfoever difference there be, it mat- 
ters not if they will but come in, they (hall have 
pardon : fo I fay unto you, if you will come in, it 
matters not what your finnes were, or arc $ Chrift 
here hath made a generall proclamation, that 
whofoever will come in, (hall have mercy i there- 
fore feare not what your fianes bee , onely gee a 
wiling heart to part with (inne, and cleave faft 
unto Chrift, and Chrift will not forfake you. In 
the time of the law every feventh yeare , there 
was a Iubilee, wherein every fervant was made 
free from his Matter ; but if any refufed then, then 
he was to be bored thorow the eares, and to ferve 
his Mafter for ever : beloved, now is the yeare of 
Iubilee, you may now bee free men in Chrift, if 
you will but receive Chrift 5 but if you will not 
then you (hall bee markt for the divell , and ferve 
him for ever: therefore, as Vyrrhtu faid unto his 
fervants, he that will freely goe with me unto the 
battel! , let him come 5 fo I fay unto you, if you 
will freely come in unto Chrift, come, and Chrift 
will receive you 5 but if you will not, Chrift will 
not have you to goe with him, that is, you (hall 
not: but this you will not doe till you be hum- 
bled 5 and therefore labour to get humiliation, 
and then whatfoever your finnes are, you (hall be 
faved, if you will but receive Chrift. Therefore 
examine your felves in what a frame your hearts 


Pauls Conner/ion. 

(land in : if fo bee you finde that your hearts are 
hardncd (as the Apoftle faith) that is,fuch as can- 
not repent, it will bee a difficult thing for you 
to receive Chrift 5 that is, if you have put the fpi- 
rit by his proper worke, and have hardnedyour 
hearts from bis feare, it will be a heard matteribr 
you to get the fpirit of repentance 5 the Apoftle 
cals men in this eftate, like Trees twice plucit up 
tj the rootes , lude verfe 1 a. that is, it will bee a 
hard matter to make them to grow againe, 
and be fruitfull : but if you be thorow- 
ly humbled , Chrift is exceeding 
mercifull and ready to re- 
ceive you unto fa- 

Rob. duftine. luly 30, 163 3 





MO %TlF°ICJtIO ^(j 

Where in 
Is excellently handled; Firft, the gcncrall 

Do&rineof Mortification: 


^ . . , „ . Uncleannesse. 

c^W/fc#^i^^ EviI1CoNCUplscENCE- 

howtoMorttfie | Inordinate Affection. 


All being the fubftance of feverall Sermons upon 

C o l o s. 3. 5. 

UHortife therefore jour ^Members, &c. 

De liverbd 

By that late fatthfull Prcachcr^nd worthte Inflrument of Gods 

gloric, J 9 h n v ? r e s t o n, D r . in Divinitic, Chaplin 

in Ordinaric to his Majcftic, Maftcr of EvMnucU 

Colledge in Cambridge , and fomctimes 
Preacher of Lincolm-lnne. 

The third Edition , corrected and enlarged. 


Imprinted by Felix Kingflon for Andrew C ro9 h* ai ^ 

are to bee (old by Daniell Frere, athisShoppe 

without ^Iderjgate. 1635* 


FirftjIntheTreatifeof Mortification, 


THe height of Glory which we expeSi by Chrifl, Jhould 
aufe every man to mortijie finne 9 page 3 , 

The frame of our hearts 6ught tofuitewith thofe conditions 
that we receive by our union with Cbrift, p. 4. 

Mortification is a turningofthe heart from fin to grace, ibid. 
^Mortification called a turning of the hearr, becaufetke 
heart by nature is backward and averfi from God. p. 5. 
Sinnefeemingly mortified 5 

X. When the occafionii removed, p. 6. 

2 . When it is not violent *nd ragingjout quiet, p. 7. 

3 . When it is but removed from one fin to another, ibid. 

4. When the Confidence is affrighted with the judge- 

ments of God. p. 8. 

5. When the firtngth of nature is f^ent. ibid. 

6. BewgteHraimdfromfii^ne by good education, p.p. 

To examine by theferutesfinnes M^rti^cation. ibid. 

(Mortified luUs howne , 

X. By a dcepe humiliation of the Sonic y page 1 o. 

2. By the general/tie of it, ibid. 

3. By the meafure of Grace, anfivering the mcdfureof 
corruption^ page n. 

4. By the continuance of them. p. 12. 
«fl 2 Motives 

The Contents. 


^Motives to Mortification : 

i. There innopleafureinfinne. P- x 3« 

Pleafire in ftnne is no truejolidpleafure, but a Jicke plea- 
fore, p. 14. 

2. The fitisfjingof/uft is anendleffe mrke, ibid. 

3. The great danger of finne. P**5» 

4. The deceit of finnc. p. 16. 
Sinne deceives foure wayes : 

1. By blindingthe understanding* V %1 7' 

2. Bj making large promifes. ibid. 

3 . Bypromifing departure at ourpleafure. ibid. 

4. By making ajhotp offriend/hip. p. 1 8. 

5. The rebellion it occafions in us again ft God^ ib. 
tf. Thejlaverie it brings us unto Satan, p. I? . 
7V inftruft us that in every regenerate man there is a free- 
mil to doe good. p. 2 Or 

The power of a regenerate man confifts, 

1 . In performing any dutie God commands \ according to 
the proportion of grace be hath received, p. 2 1 . 

2, In refilling any temptation according to the fame 
meafure of grace. ibid. 


In the regenerate jtheflejh fajletb again ft the (pirit ^•xbid. 


Corrupicn reignesnot, though it may take pojpfiion in the 

heart of a Regenerate man ± it exceeds not the meafore of 

Grace. ibid . 


To exhort us to abftainefrom thtfime of the hearty as mil 

asfmne in the outward anions. p. 2 2 


The Contents. 

p. 30 


%MenJhaH be judged by their works ^ net by the thoughts of 
their hearts. P« 2 S- 

GodwiR judge the thoughts of the heart, at the caufe . the 
atfions 3 or workes, as the effetts. ibid . 

ToUachuithatnomanis fo holy, but he needs mortifica- 
tion. 24 
The meanes how to come by {Mortification, are 
I. Outward. 

1. ^Moderation in lawful/ things. 
The danger ofexcejje in lawfull things. 

2 . Fowes and Promifes. 
ThelawfulneJJeofFowts, and how they are to be e- 

fteemedof. ibid. 

3. Theavoydingofalloccafionstofmne. p. 31 

Vrofeffors being fir ongin faith, need not avoyd occafions of 
finnc* p. 31 

Opinion offtrength in faith is awtaknejfe in men, for the 
morefeare, the morefirengtb\ befides, habiimll grace is 
but a creature, and therefore not to be relyed on. p, 3 2 
4, The lawfull exercife of Faffing and Prayer, ibid. 
II. Inward. 

1 . To get a willing htart. p. 24 

1. To take Raines about it. p. 26 

Two errors about ^Mortification : 

x . That allfinnes have alike proportion of labour to m$r~ 

tifiethem. p. 27 

A 2. That 

The Contents. 

2 . That mortification is not a continued worke. p. 2 8 
The fruitles pains ofPapifis in affiifting their bodies ,&c.\b. 

3. The affiance of the Spirit, p. 53 
OWtanes to obtaine the Spirit , ar c^ 

1. To how the Spirit. p. 34 

2 . Not to reftsly grieve, or quench him. ibid. 

v# ? 

P* 34-35- 3^ 

W&4/ it is toKgrieve >the Spirit. 

3. To ufe prayer. p. 36 

4. To wa/ke in the Spirit, p. 37 

5. To get a lively faith, p. 38 
Justifying faith onely purifieth the heart. ibid. 
:rt* holyChoH not ejfentially but by a divine power 

dwellt thin the heart. P'39 

That Utoertif cation goeth before luHifying Faith, is 

an err or. p. 40 

£. TegetfpirituaDloy. ibid, 

7. Togttanhumbleneffeoftninde. p. 42 


7^4/ all earthly members art to be mortified. p. 4 3 

Members arefinfull i exorbitant afftftiom of the [0ulc,for 

theft reafons .• becaufi^> 

1. They fitt up the heart. p. 44 

2. They proceed from the unregenerate paru p. 4 j 

3. They ar c weapons of unrigbtcoufneffe. ibid. 

4. T&y *r* if* rt 00/tf *£* £**;?, as any member to the 

body. ibid. 

Inordinate lull meant by earthly members. p. 46 

Wfci/ // £ /# £t earthly-minded. ibid. 

By the power of nature a man may conceive offpirituall 

things , and yet be earthly-minded : 

The Contents. 

x. 2{otfpiritua/ly* ibid. 

2 . 'Hot from an heart illightmd by the Spirit, p. 47 

3 . By the knowledge of his undemanding, ibid. 
A man may come to knowfpirituaU things ,& not be renued. 

1. By feeing a vertue in heavenly things excelling all 0- 
ther things. ibid, 

2. By being of a noble fpir it. ibid. 

3. By feeing holinejfe in the children of God. p. 48 

4. By feeingthe attributes of God. ibid. 

5. Byfeelingthefweetnejpofthepromifes. ibid, 

6. By beleeving the re function to life. ibid. 
The order of the faculties ofthefbule* p. 4? 
Whether Nature can maim unto true knowledge. ibid. 
\*A naturaS man may know JpirituaU things, in their fub- 

Jlance, not as a rule of his life. p.5 o 

fleavenly-mindednejfe is the workeofa new life in a man,ib. 
Heavenly- mindednefji admits increafe in knowledge^ p. 5 3 
The VnderUanding the feat of heavenly -mindednejfe. p. 5 4 
Kjin enlightncdvnderftanding communicates it felfe to the 
refi of the faculties 1 

1 . By taking away the lets unto good y p. 5 5 

2 . By with/landing the motions of inordinate pafionsjb* 

3 . By laying of en the vileneffe of inordinate affe8ions,ib. 

4. By ruling and guiding them, p. 5 6 

To reprove fuch a* favour earth ly-mindedneffi, pr inordi* 

nate ajfeftions, ibid. 

Reafons againU earthly-mhdtdneffe^ ar<u> 

I. Inrefpedofmen: 

1 . /* takes away the excellency of the mature y p. 5 7 

2. It wounds the fouk^ p. 58 

A 2 II. In 

The Contents, 

II. Inrefpe&ofGod: 
U fcts upfpiriiua/i idolatry in the heart, p. 5$ 

I I I. In rcfpc<ft of ProfcfTors : 
// is uvbefeming them, and makes them like Swine, p, 60 
Great dff.rence bettveene the back-fliding of the Saint s^and 

of the wicked^ p. 62 

Back- ft ding in the Saints is can fed, 

1. By bollow-beartedneffe, ibid. 

2. By evill example of men. ibid. 

3. By rcmovahfrom under apowrfa/lminifieric, p.63 
\^4 threefold caveat to the Saints, p« 6 3 
Divers objections ofeartbly-windednejftanfwered: 

Earthly things areprefent. p. 64 

Heavenly things pre fern, as joy in the hoi) Ghofl^c.areto 
he preferred before earthly things, ibid. 

Difference betweene nature andfenfe, ibid. 

Earthly things arefenfibly felt, p, 65 

UWen are deceived h for the greater thefacultie, the greater 
thefenfe, ibid. 

A threefold difference betweene the fuperiour and inferiour 
faculties, ibid. 

Eanhly things make us to be well thought of. p. 6j 


A good opinion must not be regarded in any thing thatjhall 

occafwnfwne, p. 68 

k^ remedy against opinion, is a found knowledge in the word 

of God, ibid. 

The Contenrs. 


Earthly things [heme ofgrta t worth unto us, p. 70 

They mil not doefo, if compared tofpirituall things, ibid, 
KjSllmem comforts (land in Gods face, p. 71 

To exhort men to leave their earthly -mindedneffe, p, 7 2 
^Motives to mortifit our earthly members : 

1. T he deviH en/hares us by them. p. 73 

2. They bind us fa si from God to the Devi/1, p. 74 
tjtteanes to obtaine the loathing of earthly things • 

1. Sound humiliation, p. 7 5 

Three falfe grounds thereof ibid, 

2. The royaltie of Jpiritualt things, V*l& 

3. Aconftant and diligent watch over thebcart. ibid. 
tJMeanes to get heavenly-mindedneffe : 

1. Faith. p, 77 

K^d twofold fhare of the world, ibid. 

2. Humilitie, p. 7 8 

3. A judgement rightly informed. p # 7P 

4. 4j%£/ wtt /£* Att-fujficiency ofGod, p. 80 

5 . /* remembrance from whence we are fallen, p. 8 1 
^4 comparifon betweene aJpirituaH and a bodily con- 

fumption. p. 82 

{Motives to heavenly-mindedneffe . 

1. Heavenly things the bell objefi, p. 8 3 

2o Nofweetnes in earthly things t \>&^% 5 for z reafons: 

1. Becaufe they are mutable, ibid. 

2» Becaufe they either belong to perfons that are^> 

1 4 Good, belonging to God 5 and therefore cannot 

content them, becaufe they draw their afftBions 

A 3 from 

The Contents, 

from God. p. %6 

.2. Wicked junto whom they dre notfanftified, ib. 

3. 2{g fdvationby earthly things, p. 88 
God will have all thefoule^ or none. p. 8p 
C£r*'tfs two market of a Chriftian. p. p 

4. Heavenly things art the better fart proved, 

U By Scripture. ibid. 

A four ef old difference betweene earthly and hea- 
venly things. ibid, 
2. Byreafon. p«?°« 91 

5. i^B things are at Gods difyofing. p. 9 4, 
Markes to know whether wee have loft our -earthly 


1. By the moderation of our, care and delight in earthly 
things. pop 6 

Signesofthe excejfe of our delight in them, arcj 
i. Our immoderate defire of getting & keeping them,ib. 
2. Our excejfe in ourpleajures and recreations. ibid. 
Recreation when lawfuS. p. 98 

2 . By the efteeme we have of heavenly things. ibid. 

3. By our Spirituall tajle, whether wee reliijh heavenly or 

earthly things beft : as the Word ? reached, p. 1 o o 
Eloquence no ornament to the Word Preached, p. 1 o 2 
The Wordjhould not be mixed with it. ibid. 

How Learning and Arts are necejfary to the Preaching of 

the Word, p. 104 

CWiniBers jhouldnot endevour to fleafe the people with 

Eloquence, p-i<>5 

4. By our judgement of heavenly things. p. 106 
Spirituall knowledge wrought by the Spirit, able to judge of 

1. Per fins. P«*°7 

2. Things. ibid. 

The Concents. 

Spirituall renovation is difcovered. 

i. By the Affettions. p. io8. 

2 . By the Speeches. p. I op . 

3. By the Afttons. p. 1 1 2. 
5, By our brookingthe word of reproof e. V tll 3* 

USE. . 
To exhort fyirhuall minded men to grow more and more 

therein. P« 1 14. 

The if aft finnes to be avoided. ibid. 

Secret finnes to be looked into. p. 1 1 5. 
CMotives to grow in heavenly mindednejfe, are 

1 . Hereby we are able to doe every good worke. ibid. 

2. Hereby God is honoured. p# 11 6. 

3 . Hereby we mayfrevaile with God in prayer, ibid. 
uf few faithfull praters may doe much good. 117. 



ALL meleanneffe is a thing God would have mortified, 
and quite defiroyed out of the hearts that hee would 
dweUin. p. 11^. 

Fornication is a finne that muftbi mortified, p, i2o» 
ThehainoufneflTe of this fin of Fornication appeares, 

I. lnthefinfulneffeofit:Yot y 

1 . It is contrary to Gods Spirit. 

2. It makes aftrangenejjc betwixt God and us. 
3 • It is a punifhment of Other finnes. 

4. It lay es wafte the Confidence, p 
j. // delights the bodte more than any other fin. 

II. In the punifhment of it : For, 

> 1. God 





The Contents 

i . God himfelfe takes the punifhment of it into bis own* 

baud* p. 124. 

2 . God refer ves filthy perfonsfor an heavy judgment. ib. 

III. Inthe danger of it. p. 126. 

IV. In the deceit fulnefe of it. V- 12 7* 
The deceits of the Divell, whereby he inticeth us to 

this finne 3 are 

1* Hope of repentance, xbid.fVith considerations againfl 
that deceit, ibid. 

2 . Frefent impwitie. p. 1 3 1 . 

Conf deration again (I it. 132. 

3. Prefentfweetneff'einfmne. 133. 

Conf derations againfi it. p. 1 34. 

4. Thefalfnes of comon opinion and carnal reafin.p.13 5 

5. Hopeoffecre[te. p.i^. 

Conf derations againftit. p. 1 37. 

7*0 *Ar£0r/ <t# men to clenfe thefilves from this ilthints. 1 40 

To per [wade all men to mortifiethe inward corruption^ afwell 
as toabftainefrom the outward attion. P-I43 • 

Trials whether this luft be mortified. 

1. K^fnuniver fall change. P« I 44» 

2. \^£n hate and loathing to thisfinne. ibid. 

3. \^4 conf ant keeping our fives from the afting of this 

finne. P-*45- 

Meanes againft Fornication : 
1 . For fuch us have heene addtcled to this finne 5 Let them 

1. Get an humble heart* P« x 47- 

2. Labour to bring their hearts to loveGod^ who hath 
forgiven fo great a finne. ibid. 

3 . Beware lejl Satan beguile them . p.148. 

The Concents, 

2. For thoje thatjlill live infinne \ Let them 

1 . Labour to get an a (fur ana of pardon, 

2. Endevor to have afenfe and feeling of their fn.lbid. 

3. To lay hold on the Promtfts, and apply them. p« 1 4?. 

4. Vfe&bftmenceandfaftwg* p. 1 50. 

5. Refolve again ft it. P«*5*. 

6. Proportton the remedie to the difeafe. p. 1 5 2 . 

7. Turne their delight to God and heavenly things. ibid. 

8. K^iccuHome themselves to frequent prayer, p.153. 



U^cleanneffi is one ofthejinnes that are here to bee mor- 
tified, p. 1 5 6. 
The hainoufneffe of the fio of uncleanneffe, appeares. 
1 . Becaufe it makes thefmner herein, a man of death. 
t . Becaufe it is afmne againft Nature. 
j. Becaufe it is again [I ones Jilfe as felfe-murder* 
4, Becaufe God makes it apunifhment of other fins. 157. 
The deceits of Satan to draw men into thisfinne, are 

1. ii+pe of after repentance. 

What repentance is. p. 1 5 8 . 

2 . The deferring ofpunifhment. 

3. the common opinion of this fmne. V %1 %9 y 

4. The privateneffe andfecrecie thereof. 

5. The prefent delight they finde in it. p. irfi. 

Of Evill Concupiscence. 


Fill Concupifcence is a fmne to he mortified. p. 1 6 2 . 
» Reafons thereof are, 

B 1. It 

The Contents. 

1 . It mil bring forth aftuaflfinncs* p. 1 63 . 

2 . // defies a man by hiding finnt in bis htart. ibid. 

3. Jt manes a/igood action, ibid, 

4. // makes Gods Comandements grievous unto u s . I £4. 1 
Tfo nature of evi/l Concept fcence what. p. 1 6 5 . 
Thefinfu/nejfe of evilt Concupifcence. ibid. 
r£* operation of evilt Concupiscence in conceiving And 

bringing forth finne. p. i6£, 

"Evil cocupi fcence, both babttual&aclHdljo be mortified.168 
All (wis to be abflainedfromjbecaufe God for bids it. p, 1 70. 
Adts to mortification arc 

1. x^Afcrious meditation upon mens courfes. p. 171. 

2. \^s4 fupprc fang and keeping dome of hfl. p*i7*. 

3. K^d reftifying of the judgement, ibid. 

To get free from this (trine. p.173- 

The math of God on 'the.cnature works terror in the confei- 
ence. P«J74- 

Three fignes of mortifying this ftnnci 

j . A gener alt reformation in heart and life. p^i 7 5 . 
2 .A right judgement of (inland a true lot bing tberof.\y6 
3. Attuall abstinence fromfinnc. V A 77* 

Whether a man after true CHortif cation may fall into the 
fa we finne againt. ibid . 

He may fill into the aft, but not the love of that finne. ibid. 
Meancs to the mortification of t his fione, are 

1 . A labor for an affurance of par don for our fins. 178. 

2 . AbUinencefrom aHoccafion of finne. p*i 80. 

3. A delight in grace and bohnejp. p. 181. 
4 r Fervent and hear tie praUr. ibid. 

The Contents. 

Of inordinate Affection. 

ALL immoderate Affcttions mufi be mortifed. p. 1 8 5 . 
What Affc & ions are. p. 1 8 6. 

^NaturaU^ 7 
Three forts of AffettionsAcarnall^ > p.i??. 

Lsfffeffions when inordinate. p.i?o. 

Trials of inordinacie of Aflfe&ions, are 

1. To examine them by the Ru/e: the Rules are 

1 . The objeCl mufi be good. p. 19 1 • 

2. The end right. 

3. The meafure right. 

4. The order and feafon fitting. 

2 . 7* examine them by the tfftfts 3 7#* <^#j *r* 

1. The diBurbance and hindrance of reafon. ibid. 

2. An indijpofition to holy duties. P* 1 ^* 

3. The production of evill aclions. ibid. 

4. The drawing us from God. p.ip4- 
Whatitisto mortifie afftftions inordinate. p«i£5» 

Reafons why they are to be mortified,are 
I .T^j <*>* ofgreatejl efficacie and command in thefeule.ib. 

2 . !rttfy make us either good or evill. (196* 

3 . They make way for Satan to take pojfcfion of the fiulc.p. 

4. They are the firft movers to evill. P« x ?7* 

To exhort us to take paines in the mortification ofthefe in- 
ordinate affeclions. p. 1 98. 
Meanes to mortifie them, are 
I. Knowledge of the difeafe. B2 p. 200. 

The Contents. 

Two wayes to difcewe inordinate lufls 5 

1 . By bringing them to the Touch- (lone. p.2 o i. 

2. By confideringthe flops of them, ibid. 
3. The judgement of others concerning them. ibid. 

The caufes of inordinate affe&ion,are 

1. UMif-apprehcnfion. p.202« 

Remedies againft mif-apprehenfion. 

1. Togetflrongreafons out of Scripture* p. 203. 

2. To get a lively faith. p. 2 04. 

3 , Experience ofthenaughtineffe of them. 

4, Example of others. 

2. Weakneffe andimpotencie. p.2o5. 

Re me die againjl that, is to gather fir englh. 

3. Lightneffeofthe minie^ p. 2 07, 

Remediejofinde out the right objeft, which is God. 

4. Confufion that rifeth in the heart atfirjl rijing ofthe.209 

Remedie timely prevention. ibid. 

5. Corruption of nature. p. 2 10. 

Remedy to get a new nature* 

6. Want of 'Spiritual! watchfulnejp* p.212. 

7. One fwne caufc and roote of another. V u2l i> 

Remedy^ to pull up the root. 
God the onely agent of Mortification. 
To reprove tu for firmtfull affeflions. 

Motives to conquer inordinate aflfl&ions. 
|, ihey aretherooteofallevill. P«2I5 

2. They wound the fou/e. p.2i£. 

3 . They breed foolijh and hurt full lutfs, p. 2 1 7 

4. They hinder the doing of good a[i ions ^ p. 2 1 8 

5. They bring fbumc and difhonour. ibid. 
6* They blinde the reafon and judgement y p 4 2 1 9. 

The Contents, 


CO vetoufnefje what. p t 2 2 o 

Wh) it is called Idolatry. 

DOCT. 1. 
Tofeche helpe and comfort from riches or any other creature, 
and not from Godalone^ is vaine andfinfulL p. 2 2 1 
DOCT. 2. 
That Covetoufnesjwhicb k idolatry ,ts to be mortified jp.n 2 
Reafons that Godonely can be comfort unto us, and not the 
creature y arc_j 
I. God is AlUfuffictent, p. 224 

2 1 The creature is emptie and vainc. p. 2 2 5 

3. We commit the finne of idolatry in giving that to the 
creature which is due to God. p. 2 2 6 

USE 1. 
To exhort men to abjlaine from lu fling after worldly things, 
God can give comfort without riches, ibid. 

The creature without the Creator is as the huske without the 
kernel! s p. 228 

Confiderations to diffwadefrom trufting in the Creature : 
1 • The creaturj ofitfelfe hath no power to comfort, p. 2 29 

2. The creature reaches not to the inward man* p. 2 3 o 

3 . y^A multitude of creatures muftgee to the comfort of one 
man, p. 2 3 1 

4. The comfort of the creature is but dependant fell city jk. 
Whatfoevcr men leave their children without Godshlefing 

is noihing worthy p. 2 3 3 

The deceits wherely men arc kindred from mortifying thh 
finne, arcs 

I . They thinke them Gods blcfingf, p. 2 3 4 
Blepngs confidered without thanke full referenced 
God, ceafe to be blefings. Bj^ We\ 

The Contents. 

We receive the creatures as blcfitngs : 

1. When we depend on God/or the difpoftngjontinuing, 
And want of them. p. 234 

2 . When we thinke the fame things may he without cm- 
fort unto us. ibid. 

3 . When we thinke we may have comfort without them. 

2. They apprehend prefent comfort from the abounding of 
ihtm. P»*3^ 

We may not judge of outward things byfinfe and feeling, 
but by faith and a r edified reafon. 
To helpe our judgement therein • Confider, 

1 . They are but vanitie of vanities. p. 2 3 7 

2. What other men, that have bin affittlcd, thinke of them. 

3. What your f elves willjudgt of them at the day of death. 

4. What youfhallfnde them for the time to come. 

rA refrejhing of the htart by the 
Scnfe of comfort doubled Creature : 

proceeding from jAn apprehenfton of Gods favour 
C in thofe blepngs. 
J jy in the creature may be a 

1. RemtJ]ejoy,as if we joyed not. P-239 

2. Loofe joy ^ that may bccajloff. P-*32 

3. Dependant joy, eying the foantaine. ibid. 

3. They reafon falfely. 

Riches come not alwaies by labour, nor comfort by riches for 

1. Godmaketh a di/proportion betwixt the man and the 

blefong. P- 2 4i 

2 . God hinders the ejfefls y though the causes concur re. 

3. Goddeniethfucceffetothecaufes. ibid. 

4. They fee the fe dings prefent and certaine, other things 
doubtful! andincertaine. Earthly ' 

The Contents. 

Earthly things fubjeft to change, but ftirituall things- un~ 

Signes to know whether our love to the creature be right or 
no : Confidcr, 
I. Whether our affeflion to the creature drawes our 
hearts from God. P- 2 43 

2 • When earthly and Ipiritua/i things come in competiti- 
on 5 which we make choice of* 
I . What our obedience is to God* 
4. What things trouble us mofi+ P*M4 

Our affeclion to riches [aid to be inordinate, p. 245. when 
wefieke them. 

1. By meafmemorethanwe f\)0uld. 

2. Bymeanesthatwejhouldnot. p. 246 
3* For wrong ends. ibid. 
4. In a wrong manner • which conftffsin t he fe particu- 
lars : when wefeeke them 3 

1. Outofkvetotbcm. 

2. TotruBtothem. 

3.. Tobeprffidupbytbem. p. 248 

4. To glory in them. 

5 . With too much ha fie and eagernejje^ 

In the deftre of riches there is a double content. p. 2 5 o 

1 . C<£ contentednejje, with a dependance on Gods will. 

2 . k^A contentedneffe^ with afubmifi.on to Ged* will. 
How far re a man ma) defire wealth. p . 2 5 1 
A threefold necef^uie of the creatures.. 

1. Qfcxpedtence.. 

2. Of Rendition and place. ibid. 
5, Of refreshment. 

\^d defire c j riches for fupcrfluitit and excejp, fmfull • for 
thefereafons : I. tjifans 

The Contents, 

1. CMans life fiands not in Abundance ofexcejfe. 

2 . // proceeds from an evill root. p. 1 5 3 

3. It may not be prayed for. 

4. // is dangerous, for it cboakes the Ward, ibid. 

5 . We have an expreffe commandement againB it. 
The end of a mans calling is not to gather riches 9 but toferve 

God, p. 25 5 

Riches ', the wages, not end of our Calling. 
Rules to dircft our care in getting wealth, p. 2 57 

'Kp going into other mens Callings. 
The end muft not be riches, but Gods glory. 
The care muft not be inordinate^. 
Signes of inordinate care, are 

1. Trouble in the acquiring. ibid. 

2 . Feare of not attaining. p. 2 5 8 

3 . Griefe w being prevented. 

A man is the covetous whe hejlrives not againjl covet oujhes 
Covetoufnejje fpirituall adultery jbi&aggravatcd in that 

1. It makes men wicked. 

2. It docs leaft good. p. 2 59 

3 . Riches are butfalfe treafure. 

4. They are not our owne. 
K^ittribuHs given to riches ^arcs 

1. They are many things. 

2. They are unneceffary. 

3 . They will be taken from us. 

4. They are not the beft. 

Uie 1 • To exhort men to mortife this earthly member Co- 
vetoufneffe, p. 2 6o.<JMeancs thereto, a* c_j 

1. Prayer to God. 

2. Hnmilitieforfinne. 

3. lmployment of them to better things . THE 

Two Cjodly and Learned 





Thai late fefthftll Minifter , and worthy 

Inftrumcn? of Gods Glory, 

D r » inDivinftic, Chaplaine in Ordinary to his Majefty, Mafter 
of Emanuel Colledge in Cambridge, and fometime 
Preacher of Lincolncs-Innt. 


Printed for Andrew Crookt, and aretobefrld by Daniel Frere, 

without zAldcrfgate, I 6 3 5 * 






Mortifie therefore jour members which are ufon the earth ^ 
fornication, undeanneffe^ inordinate affeftion, cvill con* 
cupifccnce, and covetoujhejfe, which is idoUfry. 

His Chapter containeth divers ex- 
hortations unto heavenly min- 
dednefTe, by which the Apoftle 
labors to diffwade the Colofians 
from corruptible things, unto 
things not corruptible, but ever- 
lafting 5 not earthly 5 but heaven- 
ly • inthe which the life of a Chriftian, and true holi- 

In the fir it verfe he begins with an exhortation to 
fcefce heavenly things • Ifyee be rife* with Chritt , fceke 
thofe things that are above : that is, if you be rifen with 
Chrift,and dead uftta the fafhions of men,then there 
is an alteration and change in your foules wrought,by 

C which 

The BoBrineof uVortificatiort. 

which you are. brought to affedi that which is hcaven- 
» ly,and bafely to eftecme of earthly things : therefore 
ifjon bee rijen^ that is, if this heavenly fife, and dif- j 
pofition, and change be in you, thcaletthefamc-ap- j 
peare hy your he-avenly-mindednefie 5 that v is, by j 
feeking of heavenly things. * , 

Itithefccondr<r/?he joynes another exhortation 
grounded on the firft, to bee wifcandteunderftand 
them •- Set jour /iffetlions on things above: that is, let 
them bee fpecially minded of you,- let all your facul* 
tics bee filled with a knowledge of fpirituall things • 
and thisisfojoyned with the former, that there can 
be no (eeking without knowing- for how can a man 
feskc that whteh hee knoweth not > and ifthou haft 
no knowledge of heaven and heavenly things, how 
canft thouxkfire them i feeing where there is no de- 
fire, there is no feeking : And therefore if thou 
wouldefl feeke heavenly things,as Cfrrift^atid Grace, 
and Salvation, then know them firfh • 

A fterwards in the third Vcrfe he goeth on,and pref- 
feththis exhortation with divers arguments • firft, 
becaufc ICon are dead h that is, feeing you arc efcead unto 
earthly things^herefore earthly 
minded.. SccondlyJFourlifets bidmthchrift: that is, 
your happinefle is npt feene vtftth Whef ie 6Y the body 
by looking on thefe earthly things, but yourhappi- 
neffeand joy is by Faith beholding Chrift, therefore 
fet your heart andey e on hinrwhere your life is; that 
is, youlookefor a pcrfe&ion of glory with Chrift, 
whichyou cannot have by minding earthly things: 
therefore be heavenly minded. 


TheJ>otfrwe of (JHortificyion. 

In the fourth V % erfe the Apoftle anfwer eth unto a de- 
mand : for they might thus objed, You tell us that 
we (hall haye a perfe&ion of glory, and that it is-hid 
with C|hrifl,but when (hall we have it ♦ tjiat is, when 
(hall it be made manifeft unto us^TJnto tfeis*he Apo- 
ftle anfwers. When Cbrift, whoJs our life, Jha/l appeare, 
tbehjhall we alfi appeare with him mglory.And hereupon 
he groundeth another exhortation in the Verji I have 
read:as iAie (honld fay,Seeing you expert fuch a per- 
fection of glory to bee revealed unto you at Chrifts 
feconcf cqmming, then it (lands you upon to fet upon 
your corruptions, to kill, and to (lay them that feeke 
todepriyeyou of that glory, MorMe therefore jour 
earthly members • that is, (lay eveey roule affection, 
inordinate defire of earthly things, rid yourhearts of 
them by (laying oft hem ; and although it may feeme 
a hard worke, yetfight (till, or elfe you (hall never at- 
taine unto that Life you hope for: .Sothatthefirft 
general! point hence, is this • . » , 

That the height of glory \ which wet expeB by Chrijl, 

jhouldcaufe every man tpmortifejlmc^. 
This the Apoftle makes the ground ofoux Mortifi- 
cation 5 Ifyou be rifin with ChriftJeeke the things that are 
above, mortjfe th erefor e jour ear t^lj members^ that is^ex- 
cept you (lay fin, That hath (laine Chji'ft, you cannot 
get life with Chrift : Surely then, Mortification is not 
as men thinke it,a needlefle worke which matters not 
much whether it bee fet upon or no, but this is mens 
(ickneflfe; for, asamanthatisfickcihinkesPhyficke 
is not needful), becaufc hee is not fenfible of his dip 
eafe, when as* the Phyfician knowesthat it is a matter 

C 2 o£ 

Dotl. 1. 


'Jht Doctrine of ^Mortification. 

tion what 
it is. 

of neceflity,andthat except he purge out that corrup- 
tion and humor of the body,it will grow insurable :e- 
venfo 3 except this corruption ofnature be purged ouP, 
it will grow incurable ^ that is, we cannot be favcd : 
therefore we know to mortifie fin is a work of neccffi- 
ty,whcreupon ftandeth every mans life and falvation. 
The fecond thing which we note, is this : 
T fat the frame of oar hearts ought to fuit with thofe con- 
ditions that We receive by our union with Chrift. 
And this alio th e Apoftlemakes another ground of 
Mortification 5 ifyouberifen with Chrift,freke hea- 
venly things, and therefore labour to mortifie your 
inordinate affe<5tidns,arid finful lufts,that fo/the frame 
of your hearts, and difpofition thereof, may fuit with 
heavenly things : as if hee flidiild fay , You profefle 
your felves to be rifinytith ChriB . that is,fhat you are 
in a more-excellent eftaie than you were in by nature, 
and you expe&a perfe<5fcion of glory ; then it muft 
needs follow, thatfheframetrf your heart muft fuit 
with your conditions ; that is, you muft bee fuch as 
you profeffe your felve$ to be ; and this cannot be,ex- 
cept you mortifie finne, all inordinate afl^dions, all 
worldly lufts,a!4 immoderate care for eartHly I hiqgs: 
thinke not to get grace /alvation,amd eternall life,ex- 
cept firft you flay your corruptions and luftssfor Mor- 
tification is a turning of the heart from euill to good/ 
from finne to grace: or, it is a Working a new 'dif- 
pofition' in the hear^ turning it quite contrary; Or 
elfe it may be faicfto be the flaying of thai evill dif- 
pofition of nature in us/ ■ 

Now we muft know, that howfoever Mortifica* 



The Doftrinc of tMortificmon. 

Hon is a deadly wound given unto finne, whereby it 
is difabledto beare any rule or commanding power 
in the heart of a regenerate man, yet we fay, Morti- 
fication is not perfect • that is, it doth not fo flay finne 
that we have no finne at all in us, or that wee ceafe to 
finne, for in the moft regenerate and holicft man thai: 
livcs, # therc is (till tlie fap of finne in his heart: A tree l Simtlu 
may have withered branches by reafon of fome dead- 
ly wound given unto the root, and yet there may re- 
maine fome fap in the root,which will in time bring 
forth other branches 5 fo it is with a regenerate man, 
there may a deadly wound be given uhtofinne/which 
may caufe inordinate affe&ions to wither D and yet not- 
withstanding fome fap of finite may remaine, which 
had need ftill to bee mortified, left otherwife it bring 
forth other branches. Mortification is not for a day 
l only,but it muft be a continuall worke-,when thou haft 
flaine finne to day, thou muft flay it to morrow 5 for 
finne is of a quickning nature,it will revive if it be not 
deadly wounded,and there is feed in every fin which 
is ofa fpreading nature 3 and will frudifie much-there- 
fore when thou haft given a deadly wound unto fome 
fpeciall corruption, reft not there, but then fet upon 
theleftcrj mortifiethe branches ofthat corruption • 
andfo much the rather, becaufe it will bee aneafie 
worke to overcome the common fouldiers,and to put 
them to flight, when the Generallisfhine. 

Wee call Mortification a turning of i he heart • the Mortifca- 
heart by nature is backward from God • that is, it rion,whya 
mindes andaffe&s nothing but that whicli is contrary [£Xfrcf 
to Godyic is wholly difpoied to earthly things ; now | 

C 3 Morti- 1 

The Dofirine of ^Mortification. 



When fin 
feeme s to 


Mortification alters and changes the heart, turning 
it from earthly to heavenly things 5 even as a River 
that is ftopt in its ufuall courfe is now turned another, 
way ; fo Mortification flops the paflagc of fin in the 
foultvturning the faculties, theftreamepf thefoule, 
another way: the foule was earthly difpofed, the. 
minde, the will, and affedions were wholly carried 
after earthly things, but now there is anew difpofiti- 
ormGbught in the foule r the mindc andaflfc&ions 
are Whblly fet upon heavenly things • before,hc was 
for the world how he might fatiafie his lufts,but now, 
his heart is for grace, juftification,remiflion of finnes, 
and reconciliation. Here then, feeing Mortification 
is a flaying of (inne,ana that many <joe deceive them- 
felves in the matter of Mortification,who,thinke that 
finne is mortified when it is not • and contrariwifeo- 
thcrs tbinke they have not mortified fin, that is, they 
have not given a deadly v/ound iinto finne, becaufe 
they ftill feele rebellious lufts in their hearts $ there-, 
fore for the better explaining of this point. of Morti- < 
fication,l will propound two QuefHon$;the firft fhall 
befor the difcovcring of Hypocrites • and thefecond 
(hall be for the 'comforting of weake Chriftiane. . 

ThefirftQuefUonis, Whether fin may not feeme 
to be mortified when it is not mortified, butonely 
a'fleepc i 

To this I anfwcr 3 That finne may feeme to be mor- 
tified when it is not, and that in thefe particulars. ■ 

Firft, fin may feeme to bee mortified when the oc- 
cafioh is removed : Asthc covetous man may not be 
fo covetous after the world as he \vas 5 becaufe he hath 


The Dottrincof ^Mortification* 

not fo good an opportunity, and thereupon hoe may 
grow remiflV , and yet the finne of CovetoufnefTe is 
not mortified • for let there be occafiqn, or an oppor- 
tunity offered, and you (hall findethis finne as quicke 
and as lively in him as ever it was before • andfo for 
DrunkenncflV, or any other vice in this kinde : when 
the occafion is removed 3 the finne may bee removed^ 
and yet not mottified. 

Secondly, finne may be mortified feemingly,when 
it is not violent, but quiet ; that is, when an unruly 
affe&ion troubles them not,they thinke that now that 
fin is mortified • but they are deceived, for it is with 
finne, as with a difeafe , A. man thatisficke of aFea- 
ver/o long as he is afleepe he feeles no paine 3 becaufe 
fleepe takes away the fenfe of it,but whem he is awake, 
then presently hee feeles his paine afrefh : Even fo 3 
when finne doth awake them, out of fleepe,then they 
fhall finde it was not mortified,but they only afleepe. 
Sampfon, ludg.i 6. fo long as he was afleepe in hi*fin 3 
thought all was well, and that his fttxngth was not 
gone • but when hee awakes out of fleepe, his finne 
awakes, % and then with much forrow hee findes that 
his finne was not mortified, efpecially when hee fell 
into his enemies hands. 

Thirdly,, finne may feeme to be mortified when it 
is but removed from one finne unto another, when it 
is removedfrom a kfle to a greater 3 or from a greater 
to a leflTe. As for example, A man may not be fo co- 
vetous gs hee was, and thinke with himfelfe that this 
his finne is mortlfiedy when as indeed it is not mortifi- 
ed, but onely removed unto another 5 for now it may 





The Doftrinc efcMortifoatiw. 


be he's is growne ambitious, and feekes after honour, 
and therefore it ftands not now with his reputation 
and credit to be covetous : hereupon hee may grow 
bountiful], and neverthelefle his finne of covetouf- 
neffe be unmodified: And fof6rdiunkenneffe,and 
fuch as defirepleafure, their mindes and delights may 
bee changed, and the finfie of the foule bee not yet 
mortified. Sinne is to the foule as difeafes are to the 
body : now we know, that difeafes of the body usu- 
ally remove from one place to another, or at the leaft 
grow from a leffe to a greater : fo it is with finne in 
the foule, it will remove from one faculty to another. 
* Fourthly*, fin may feeme to be mdrtified when the 
confrien'ce is affrighted with tbe Iudgements of God 
either prefent upon him, or thrcatnedagainft him : 
now by the power of restraining grace a man may be 
kept from finne' • that is, he may fo bridle his affefti- 
ons 3 that he may keepe finne from the a&ion,hc may 
forfake drunkenneffe, covetoufneffe; pride and the 
like, and yet his finne b£e not mortified : for here i§ 
the difference betweene a man that hath his finne 
mortified,and one that hath not $ The firflis alway 
carefull that his finne come not to adtlbn, he is care- 
full and watchfull over his wayes and heart, as well 
when the Iudgement is removed, as when hee feeles 
it: but the other hinders not finne longer Hjanthe 
hand of God'is upon him- remove thafi andthen 
his care is removed. 

Fifthly, finne may feeme to be removed and mor- 
tified when the fapand ftrength<>f finne isdead, that 
is,when the ftrength of Nature is /pent. As the Lamp 
■ goes 

The DeCtrwe of ^Mortification. 

goes out when oyle is either not fupplyed or taken 
away,' and yet the Lampc is ftill a Lampe, for let oyle 
be fupplyed,and fire put unto it, and it will b&rne 5 fo 
there may be not the a&lon,and yet finne is not mor- 
tified in the heart: for hee is as well affe&ed to finne 
as ever hee was, onely the fap and ftrength of nakire 
is gone : but if oyle were fupplyed,that is,iffircngth 
of nature would but returne, fin would bee as quicke 
and vigorous as ever it was. 

Sixthly, good Education • when a man is brought 
up under good parents, or matters, he may be fo kept 
under,that finne may feeme to bee mortified, but let 
th6fe be once at their owtje ruling,then it vvll appears 
that finne is not mortified In them • that is, that they 
have not loft their Swinifh difpofition, only they are 
kept from fouling of themfelves : As a Swine fo long 
as fhe is kept in a faire meadow cannot foule herfelfe, 
but if you give her liberty to goe whither fhee lift, 
(he will prefently be wallowing in the mire'5 even fo, 
thefe are afliamcd to defile themfelves whileft they 
are under good Education ; but opportunity being 
offered, it will foone appeare, finne is not mortified. 

The Ufe oTthis, breifly, is for Examination unto 
every one to enter into his owne heart, and examine 
himfelfe by thefe Rules,whether his finne be mortifi- 
ed, or ho 5 and accordingly to judge of himfelfe* 

The fecond Queftion is for the comforting of 
weake Chrifhans : Seeing there is corruption in the 
heart, how (hall I know that the lufts and ftirririgs of 
the heart proceed, from a wounded Corruption, or 
elfe isthe A<5tion of an unmortified luft 1 

D To 






How to 

when luft 
is morti- 


The Dotfrincof LMertificttion. 

To this I anlwer. You (hall know themby thefe 

Firft, you fliall know whether the luft in the heart 

be mortified, and proceed fronia weurrded heart or 

no, by the ground of it 5 that is,if it proceed from the 

i right roqt 5 or arife from a deepe humiliation wrought 

| upon the foule, either by the Law, or by {he Iudge- 

| ment§ of God,whereby the Cpnfcienceis awakened 

| to fee finne in its owne nature 5 andthenaraifingup 

j of the foule by the apprehenfion of the love of God. 

inChrift, and out of a love untoGodfobeginneto 

morfcifie finnciff he heart in this cafe doe fightagainft 

the Spirit, that is 3 the luft of the heart, it is becaufe it 

hath received the deadly wound •, but if it be not out 

of loveuntoGod that thou mortifieft finne, if thy 

heart, in this cafe, have much rebellion in it, whdtfo- 

ever thou thinkeft oHhy k\k y finne is not mortified 

in thec : Every thing proceeds from fome Caufe 5 jf 

the Caufe bee good, the Effc & rmift needs bee good 

Jikewife: as (for inftance^ if the Tree bee good, the 

fruitmuftbe good; but if the Tree beevill,the fruif 

cannot be good : Let every riian therefore examine 

himfclfe upon this ground, 

Secondly,you (hall know it by the generality of it : 
For Mortification is generall$and as death is unto the 
members of the body, (o is Mortification unto the 
members of finne : now you know that the nature of 
death is to feize upon all the members of the body, it 
leaves' life in none g fo, where true Mortification is, it 
leaves life in no finne: that is, |t tikes away the' 
commanding power of finne l tot wh at is the life of 


The Doftrim of {Mortification. 

fitme,but the power of finne < take aw&y this power, 
and you take away thislife.Therefore it is not fuffici- 
ent to mortifie one fin,but you muft mortifie all fins : 
to which purpofe the holy Apoftle here bids them 
Mortifie ; when he had exhorted them unto the gene- 
rail of Mortification, then he fubjoynes divfers parti- 
culars,as,Fornication 3 Uncleanncffe j of which here- 
after, (God aflifting) you fhall heare. Hence then you 
learne it will not bee fufficient for yoti to leave your 
covetoufnefle,'but you muft leave your pride, your 
vaineglory : So alfo when thou haft flainefinnein 
thy undemanding, thou muft mortifie it in thy will 
and afte&ions i flay fitine firft in thy fonle, and then 
flay it in the parts of t?hy body 5 and (6 examine your 
felves whether you finde this worke of Mortificati- 
on lobe gencrall: 

Thirdly, you (hall know whether your luft be mor- 
tified by this-Looke if there bean equality betweene 
the life of Grace^nd the death of corruption 5 that is, 
if you find grace in meafureanfwerable unto the mea- 
fure of corruption which is mortified in thee, itisa 
figne thy finne is mortified -for as thcrcf is a dying un- 
to finne,fo there will be a quickening untd holinefle^ 
feeing the new man will beginnfc to revive, when the 
old man beginnes to dye • Grace will grow ftrong, 
when Corruption growes weake . 5 and therefore the 
Apoftle faith. Grow in Grace, andin the knowledge of our 
LordlefaChrift, 2 Pet^.iS. Asif heftiouldiay,you 
(hall find by this whether the corruptibnof nature be 
flaine in you, if yon/a^/fy?, (as in the former Kjtrfi) 
whicfoyou cannot doimlosgracegrow^^celAtiiere 

D 2 be 




Tht Dotirine ofCWortification. 

•• ■....■ * .■ mui ii i i — in ■! i ■ n,* ■ . 

bee a proportion betwixc the life of Grace, anctthe 
death of corruption : Therefore examine your fel ves 
by this, whclher you doe finde that you are quick- 
nedinGrace, to pray, or heare, which isancxcel- 
kntfigne that finne is mortified. 

Fourthly, you (hall know whether your lufts are 
mortified by the continuance of them : For if finne 
be mortified, and have received her deadly wound, 
it will bee but for the prefent, it will not continue 5 
it may well rage and trouble thee for a time, but it 
is only now and then by fits, whereas an unmodified 
luft ever rageth. It is with finne inthiscafe, as it is 
with a man that hath received his -deadly wound 
from his enemy, hee will not prefentty flye away, 
but will rather runne more, violently upon him that 
hath wounded him; yet let him bee vio- 
lent, in the middle of the a&ion hee finkesdowhe^ 
when hee thinkes to doe {he moft harme, then hee is 
fehfe moftunable, becaufe hee Kath received his dead- 
ly wound, whereby hee hath loft theftreng*hand 
power of nature which otherwife might have pre- 
vailed: fo it will bee with finne, andwith a morti- 
fied luft, it may rage in the heart, and feeme'to beare 
(way and rule over thee as lord, but the power and 
iirength of finne is mortified^and finkes downe,wan- 
tirtg ability to prevaik :and whyr becalrfe Jt hathre- 
<;eitfed its dexidly wound : Indeed tfte moft honefl: 
man,and theimoft fan&ifiddihat is, mayhave luft in 
his heart,and this luft may many times for theprefenc 
ibe violent : yet though it rage, it cannot rul&/ ftmay 
ftrive, bufcdt carmot prevaile t therefor y<^rftey try 
£ < your 

The Dofirinetf iMortificAiion. 

your felves by this, whether the corruptions and ftir- 
ringsjbf your hearts proceed from a mortified luft, 
or no. 

Now feeing Mortification is fo hard a worke, and 
yet a worke that of neceffitie muft be done : Men al- 
fo be fo hardly drawne to mortifie their lufts, which 
they account as a part of themfelves, not to be parted 
withall ; for Nature her felfe hath implanted this 
principle in them. Every man ought to love him felfe, 
what then Ihoutd move any man to mortifie his lufts? 
Therefore for the better perfwading of men unto this 
worke,we will lay downe fome'motives to move eve- 
ry man to mortifie his corruptions. 

The firft motive to move all men to mortifie finne, 
is, Becaufe there is no pleafire in fwne ; Sinne cannot 
content the foule 3 for this is the nature of finne, the 
further a irian goes on in finne, the further he goes on 
in farrow, for in every degree of fin there is a degree 
of forrow: As on the contrary, unto every degree of 
grace, there is a degree of joy : I fay, the more thou 
getteft of grace and holine(fc,of Faith and Regenera- 
tion,^ more oeace of Conscience and fpirituall joy 
thou getteft 5 tor,grace,as naturally produceth joy, as 
finne forrow. Now if men did but confiderthis,that 
is, if they had any fpiriiuall.underftandingtoknow 
that degrees of finne did bring degrees of forrow, 
f hey would not fo run unto finne as they doe. 

But they will object unto me. You are deceived, 
for there is pleafure in finne : wc have found pleafurc 
in finne, andwhat will yota perfwade us againft our 
knowledge? Have wee riot reafontodiftinguiflibe- 

D 3 twixt 


Five Mo. 
tives to 




The D oftrine of ^Mortification. 

An fiver. 




twixt things which we know are of a contrary nature? 
Will you pcrfwade men that honey is not fweete, 
who have tafted of it i If you fhould bring a thoufand 
arguments, they will not prevaile : evenfo we have 
felt fweetneffe in finne, therefore w.e catyiot beper- 
fwaded to the contrary. 

To this I anfwer, That the pleafure that is in finne, 
(if there beany pleafure) is no true folid plcafure 5 but 
a ficke pleafure $ fuch a pleafure as a man that isficke 
of a Feaver bath, a pleasure to drinke 5 no.t becaufe he 
hath a love to drinke exceflive]y 5 but becaufe it is 
pleafing to his difeafe : even (o,whcn men finde plea,- 
fure in finne, it is not becaufe it is true pleafufe,but be- 
caufe it fuits with their difeafe- that is, wifh their 
finne. Now that this is no true pleafure,appeare$ 5 be- 
caufe that which gives true content unto the (pule is 
Grace, whichever is accompanied with Faith in 
Chrift 5 and this works that peace in the foulc which 
pajfeth all un&erftanding^kih^s]. whereas firtne makes 
not peace but warre inthefoule- and where there is 
warreinthefoule, that is 3 where the faculties of the 
foulearein acombuftionamongft thcmfelves, there 
can bee no pleafure. A man that is ficke of a dropfie 
may have pleafure to drinke,but bis pleafure depend* 
upon his difeafe • if the difeafe were removed, the 
pleafure would ceafe. 

The fecond Motive,is, Becaufe when men goe about 
to fatisfie their lufts,they goe about anendlejfe tvorke: Now 
men in outward things would notfet themfelvcs a- 
bout a work if they did but know before that it would 
bcendlefle$ that is, that they could never finifliit 5 


The Doftrintcf ^Mortification* 

for <avery one lov£s to goc about things of a finite na- 
ture, which mayte accomplilhed :even fo,if men did 
but know the nature of finne, they would not give 
themfelves to fathfie their lufts,becaufe they goe a- 
bout a workcthat is endleffe : for thonature of fihne 
is like the Horfcleech which the Wife-mart fpeakes 
of, Prov.$o. 1 5 . that the more it is given, the more it 
craves,but is never fatisfied • Co the more you feeke to 
fatisfiefin,-themoreit dcfires$ like the fire, the more 
you caft into it 3 the more it burnes : but if you will 
quench it, then detract from it; fo,ifthou wouldeft 
have finne to dye,then tletra<5t from thy pleafure,from 
thy covetoufnefTe,from thy pride. A man thatisficke 
of a Feavcr, if you would not increafe his heate, then 
keepe him from cold drinke 3 and other things that are 
contrary to it h but if you doe fatisfie the difeafe in 
thefe things, you doe increafe it : fo,if you would not 
goe about an endlefie worke, give your lufts a perem- 
tory denwll,pleaie not finne 5 for if you doe, you will 
dilpleafe God : let this therefore move men to mor- 
tifie thdr lufts. 

Thg third Motive to move all men to mortifie fin, 
is, becaufeof iht grtak danger il brings a man unto ; it 
makes a man liable unto allthe judgements of God,it 
takes Gods fpeciall prote&ion f rom a man, itfilsthe 
heart full of flavifhfeare $ it is like a quagmire which 
may feeme to be firme and folid, but being once in it, 
the more you ftrive to get out,the greater danger you 
are in : Like j^bird that is taken with a gin, the more 
fhecfeekesto efcapc, thefafter fhee is'holden by it § 
fo it is with finne, it carrieth afaire fhew, it will pre- 






The DoftrwetfCMortificAtion. 


tend much good, but take he.ed of falling into it; for 
if you be once in it, it will be a hard matter to efcape. 
The Undemanding is the Porter of the foule,fo long 
as there is (pirituall life in the foule, the reft of the 
faculties doe partake of ir, and fo the whole is prefer- 
vedj now finne blinds the understanding, and when 
the underftanding is mif-informed, k mif-informes 
the will and afft&ions , that is, it breeds a diforder in 
thefoule: and when once there is a diforder in the 
foule : and among the faculties , then the meanesof 
grace becomes unprofitable: To this effect the Apo- | 
(tie faith , They became blinde in their mderftanding, 
and then they fell into npyfome lufts, giving them- 
fclves unto acuftomary finning , they became blinde 
in their undcrftandings \ that is, it put out their eyes, 
it made them blinde as beetles 5 and when a man is 
blinde, he will run upon any danger, becaufehe fees 
it not : even fa, when finne hath put out the eye of 
the minde, the foule is in marvellous great<Janger of 
falling irrecoverably: therefore let this move men to 
mortifie finnc. 

The fourth Motive to move all men ton*)rtifie 
finne, is, Becaufey/w** mil deceive men : Now there is 
no man that would willingly be couzened,every man 
would beplainely dealt wkhall 5 therefore if men did 
but know this, that if they gave way unto their lufts, 
they would befooJe them, furely men would not bee | 
fo eafily led away by them. But men will not beleeve ! 
this, they cannot conceive how there^iould befuch 
deceit in finnc,feeing they are of fo necre a conjun&i- 
on,as to be a part of themfelves ; and therefore I will 

fhew ! 

The Dottrine of ^Mortification. 

(hew you how finne doth couzen them, and that in 
thefe particulars: 

Firft, it makes a man a foole, by blinding the un- 
derftanding : and when he is thus blinded, he is led a- 
way to the committing of every finne: and therefore 
it is (aid, i Pet. 1.14. 2ipt fafhioning your [elves accor- 
ding to the former lujls in your ignorance 5 that is, before 
you were inlightned, your lufts had made you fooles 
by taking away your under/landings, and putting out 
the eye of your mindes , but now fafhion not your 
felves, fuffer not finne to blinde you againe, feeing 
you now fee. 

Secondly, it doth cozen you by making large pro- 
mifes : if thou wile be a wanton perfon, it will pro- 
mife thee much ple&fure ; if ambitious, much honor- 
if covetous, much riches : nay, if thou wilt be fecure, 
carelefle, and remiffefor fpirituall things, as grace, 
and juftification, and remiflion of finnes,ic will make 
thee as large a proffer as the divell fometimemade 
unto Chrift, Uttatth. 4. 4. kAH thefe things will I give 
thee y ifthou wilt fatldowne andworjhf me. So, it may be 
he will promifc thee falvarion and life everlafting,bur 
he will deceive thee, for it is none of his to befto w 5 if 
he give thee any thing, it fliall be that which he pro- 
mifed not, and that is,in the end^horror of confidence 
and definition* 

Thirdly,by promifing to depart whenfoever thou 
wilt have it : Oh, faith finne, but give me entertains 
ment for this once, be but a little covetous, a link 
proud or ambitious, and 1 will depart whcnfoevei 
thou wilt have me: But give way unto fin in this cafe, 

E an< 


How finae 


1 Pcti.14. 






J he Dofirineof ^Mortification. 

and thou (halt find it will deceive thee; tor fin hardens 
the heart^duls the fenfes, and makes dead che confid- 
ence, io that now it will not be an eafie matter to dif- 
poflefle fin when it hath taken pofTefllon of chc foule. 
It is not good to lee a theefe enter into the houfe up- 
pon fuch andittons,therefore the Apoff le fairh, Heb % 
j. 2 3 • Take heed left any of you be hardened through the de • 
ceitjulnejje of finne 5 that is, finne will promise you this 
'and thatybut beleevc it will deceive you. 

Fourthly, in the end when wethinkcit fliould be 
our friend,, it will be our greateft enemy : for inftead 
of life,it will give us death- it will witneffe againft us, 
that we are worthy of death, becaufewehavenegle- 
ded the meanes of grace,negle<Sted to heare, to pray, 
and to confer 5 and what was the caufe of this remif- 
neflebut finne, and yet it accufeth us of what itfelfe 
was the caufe. Now what greater enemy can a man 
pofsibly have than hee that fiiall provoke him to a 
wicked fa&, and then after accufe him for it : there- 
fore let this moue men to mortific their lufts. 

The fifth Motive to move all men to hate finne, 
is, Becaufe /'/ makes us Rebels tgaivft Cod^ and who 
would bee a Rebell, and Traytour againft God and 
Chrift , who was the caufe of his being < The Apo- 
ftle faith, Being (ervants unto finne, weebecone fervants 
ofuwighteoufneffe y R$m.6.i9. that is, if weefuffer finne 
to reigne in us, then we become fervants of unrighte- 
oufncfTc, Rebels unto God,and enemies unto Chrift, 
who love righceoufnefTe : now he that is a friend un- 
to God, loves that which God loves , and hates that 
which God hates* but he that isnot, loves thecon- 


The Dottrine of {Mortification. 


trary, for unrighteoufnefle is contrary to God, and 
he that loves it, is a rebcll againft God : Every luft 
hath the feed of rebellion in ic,and as it incrcafeth, fo 
rebellion increafeth ; therefore lee this move men to 
mortifie finne. 

The fixth Motive to move men to mortifie finne, 
is, Becaufe ftnnevoillmake usfiaves to Sat ah : The Apo- 
ftle faith, That texvhmfoever you yeeld your felves fer- 
vants to ofay, his (ervants jou are to whom you obey, Rom. 
6.i 6. that is, if you doe not mortifie your lufts, you 
will be flaves to your lufts, they will beare rule over 
you • and miferablc will be your captivity under fuch 
a treacherous lord as finne is: therefore if you would 
have Chrift to be your Lord and Mafter,if you would 
be free from the flavery of Satan,then fall a flaying of 
your lufts, othcrwifeyou cannot bee thefervantsof 
God : let this move men alfo to mortifie finne. 

Now to make fbme ule of it to our felves: The firft 
confe&ary or ufeflands thus $ Seeing the Apoftle 
faith, if you be rijen with Cbnfl, then mortifie your earthly 
members, therefore Mortification is a figne whereby 
you may trie your felves whether you belong unto 
God or no : if you be rifen with Chrift, that is,if the 
life of grace be in you, it will not be idle,but it will be 
imployedinthefliyingof finne. Now if Mortifica- 
tion be not in you, you can then claime no inter t ft in 
Chnft,or in his promifes 5 for he that findes not Mor- 
tification wrought in him, hee hath neither inters ft 
unto Chrift, nor to any thhgthat appcrraines >'nto 
Chrift:and feeing this is fo^let us be t iUgfctf by ir,rhat 
every one fhould enter into examination of his owne 
; E 2 t^earr, 





Th> Doclrfoc cf(JHortifaatiofJ 4 



heart,to finde out the truth of this grace of Mortifica- 
tion, efpccially before he come unto the Sacrament 5 
for if wee finde not Mortification wrought in us, wee 
have no right to partake of the outward fignes. 

The fccond Ufc or Confe<5hry,is,That feeing the 
Apoftle faith, Uorttpt . hereby afcribing fome power 
unto the Colefatm to mortifk their Corruptions 5 as if 
hee fliould fay , You profeffe your felves to becrifen 
withChrift, then let that life which you haverecei- 
ved flay your corruptions. Hence we nore,that there 
was and is in every regenerate man, acertaine free 
will to doe good.Now when we fpeake of free will, I 
doe not meane that Free-will which is in controverfie 
now adayes, as though there were fuch a thing inhe- 
rent in us- but this which I fpeake of,is that freedome 
of will that is wrought in us after Regeneration • that 
isjwhen a man is 6nce begotten againe, there is a new 
life and power put into him, whereby hee is able to 
doe more than hee could poflibly -doe by nature : and 
therefore the Apoftle faith umoTwotby, Stirnuftbe 
grace that is in thee, 2 Tim.1,6. that is, thou haft given 
thee the gift of inftrudion 3 the life of grace is in thee, 
therefore ftirre it up,fet it on worke,ufe the power of 
grace to doe good : which flic wes that there is a cer- 
taine power in the regenerate man ro doe good: for 
although by nature wcare dead 3 yet grace puts life in- 
to u$ 5 As it is with fire, if there bee but afparke,hy 
blowing, in time it will come to a fLme 5 fo where 
there is but a fparke of the fire of grace in the heart, 
the fpirit doth fo accompany it that in time it is quick- 
ned up unto every Chriftian duty. 


7 he Doctrine of dMorttf cation. 

But you will fay unco me^ Wherein is the Regene- 
rate man able to doe more than another man,or more 
than he could doe ? 

To this I ani wcr, that the Regenerate man is able 
to doe more than hee could doe, in thefe two Par- 

Firft, he is able to performe any duty s or any thing 
God commands, according to the proportion of 
Grace that he hath received-, but if the duty or thing 
exceed the Grace that he hath received, then hee is 
to pray for an extraordinary helpe of the Spirit : but 
he could not doe this before, neither is it in the pow- 
er of an unregenerate man to doe it. 

Secondly,he is able to refill: any temptation or fin, 
if it be not greater,or above the meafure of grace that 
he hath received 5 if it be a temptation of diftruft, or 
impatiency,ar prefumption,if it exceed not the mea- 
fure of Grace that he hath received, he is able to put 
it to flight 5 but if it doc exceed, then he is to pray 
for an extraordinary helpe of the Spirit : nowtf e 
unregenerate man hath no power to refift finneor j 
temptation in this cafe. j 

But you will fay again,that there is nofuch power 
in the regenerate man,for the Apoftle {mh^Gal.^ 1 7. 
Theflefh lufteth again fl thejpirit, and thejpirit agair,(l the 
flejh • and thefe are contrary one to the other Jo thai you can- 
not doe the things that you would. 

To this I anfwer • Iris true,that in the moft fanfti- 
fied man that is, there is corruption, and this corrup- 
tion will fight againft the fpirir, and may fometimes 
hinder good • but it is then when it exceeds t he mea- 
_______________ E 3 fure 



The power 
of a Rege- 

Oh] eel. 2 




It is not e- 
nougb to 
from fin in 
the action* 
be iu the 

The Doftrincof LMortifcatidtj. 

fure of Grace hec hath received j neither is it al way 
prevailing in thiskinde, for when it exceeds not the 
grace,the fpiritovercomes-it: neither doth it alwaies 
continue 5 it may be in the heart, but it cannot reigne 
m the heart j it may be in the heart, as a Theefe in a 
houfe,not to have refidence and a dwelling place but 
for a night and bee gone 5 fo this luft in the heart of 
a Regenerate man dwels not there ^ that is, it doth 
not alwayes hinder him from good, but for a time 
and then departs: but it is not thus with an unrege- 
nerate man, finne takes poiTcffioa and keepes poffcf- 
fion of his heart. 

The third confe&ary or ufe ftands thi^feeing the 
Apoftle faith, Mmtfie 5 that is,doe not onejy abflaine 
from the outward a&ions of fin,but from the thought 
of the hearrjfor Mortification is a fl iying of the evill 
difpoficion of the heart, afwell as the flying of the 
anions of the body; Mortification is firft in ward,and 
then outward : Hence we gather this poinr,That it is 
notfufficienrfora man to abftaine from the anions 
of finne, but he mufl abftaine from finne in his heart 
if he would prove his Mortification ro be true: 2 Pet. 
2.14. the Apoftle faith, thar their Eyes were full of a. 
dulterj : Now luft is not in the eye, but in rhe heart: 
but by this he (hewcs,chat it is the fiilfteffe of finne in 
the heart, that fils rhe eyes ; therefore lookc unco the 
hearr, for the anions are bur the branches, but the 
rootis in the heart s that if, whatfoever evill ;<5h*on 
is in the hand, it hath its fii ft breeding in the heart-. 
if therefore you would remove the Fff <$, you muft 
firft remove the Caufe: now the Caufeif ir bring 


The Doclrine of (^Mortification. 

forth an evill Effcd, is the greater evill ; as the Caufe 
of good is greater than the Efft & it produceth : even 
fo the fin of the heart, becaufe it is the Caufc of evill 
a<5lions, is greater than the evill that it produceth. 
Then thinke not with your felves, that if you abftain 
from the outward groffe a&ions of fin,t hat fin is mor- 
tified in youjbut goe fii ft untothe Caufe and fee whe- 
ther that evill diipofirion of the heart be mortified, 
whether there bee wrought in you a new difpofition 
to good,and a withering of all inordinate affr&ions. 

But you will fay unto me, Our Saviour faith, that 
B very man [hall bee judged by hi$ workes : and the A po- 
ftle faith, that Every wan fhall receive according to the 
works done in tbc body : by which it appeares, that a 
man fhall not be judged by the thoughts of his heart, 

Tothislanfwerj It is true, that men fhall bee 
judged by their workes,becaufe a&ions declare either 
that good that is in the hearr,or the evill that is in the 
heartjfo that he will judge the heart firft as the Caufe, 
and then theadionsas theEffcds.^w.8.27. it is faid, 
He that fear cheth the heart knomth the mind of the (pirit : 
fo it is as true,that he knowes the minde of the flefh 5 
that is, the anions of the unregenerate part. Now as 
the fap is greater in the root than in the branches, fo 
the greater finne is in the heart, and therefore it fhall 
receive greater punifhment. Therefore if the root be 
not purged, notwithftanding thou abftainefrom the 
outward a&tons,,t # hou haft not as yet mortified finne, 
becaufe thy heart is impure 5 and feeing God will 
judge us by our hearcs,if we have any care of our fal- 







No man fo 
holy but 

The Docirine of (Mortification* 


how to 
corr.e to 


to get a 

vation, let us labour to cut off the buds of finnethat 
fpring from the hearr. 

The fourth Confe&ary, orUfe, ftandstbus; fee- 
ing the Apoftle exhorts the Colofiians to mortifie their 
tofts, who had fet upon this worke alreadyrhence we 
note this point. That no man is fo holy or fan<5tified, 
but he had need ftilltobe exhorted to Mortification: 
For howfoever it be true, that in the Regenerate^ 
hath received a deadly wound, yet it is not fo killed 
but there is ftill lap in the root, from whence fprings 
many branches-,and therefore had need of continuall 
Mortification, becaufe the flefh will ftill luff againft 
thefpiritj and although there is fuch corruption in 
them, yet are they not under the power of it,neithcr 
doth it beare rule in them : let them therefore that 
have not fet upon this worke of Mortification, now 
beginne to mortifie their luft- and letallthofe that 
have already begunne, continue in this worke. Thus 
much for the Ufes. 

But you will fay unto mee, How (half wee attaine 
this worke of Mori ification ? and therefore here will 
I lay downefomemeniics how a man may come to 
this worke of Mortification, 

Thcfirfl meanes is to endevour to get a willing 
heart to have your finnes mortified; that is, a holy 
diflike 3 and a holy loathing of them, with ad-fire of 
the contrary grace : if men did but fee what an excel- 
lent eftate Regeneration is, it would breed in them a 
holy defire of Mortification h therefore our Saviour 
faith, when his DifcipWs came to him and complained 
of the weakeneffc of their Vdizh/JHat.iy. If ye have 


The Doftrineof ^Mortification. 

Faith as a graine of UHuftardrJeed, yee fall fiy unto thu 
moutaine 9 Remove, andit fall be removed. By letting 
forth the excellency of Faitb,he take paines to worke 
in them a defirc of it 5 even fo.if a man once can get a 
defirebut to have his fiamortified, hee will prefrntly 
haveit$forChrift hatbprocnifed it^Matth.y.g. BleJJid 
are they that hunger and thirji after Yighteon[ne([e,jor they 
jhalibefatisfied^ that is,they which hunger in generall 
for any part of rightequfneflTe, they {hail bee filled: 
therefore if we can come but to huflger,efpeei# lly for 
Mortification, which is the principal! part of iighte- 
oufneffes I fay, if we can but come unto Godf in truth 
with a willing heart, and defire it, we fhall be fure g to 
have it : for befides his promife,we have him j^ting 
of us to this worke- Matth.11.28. Gome unto me -aft yet 
that are weary and heavy laden 9 and 1 will eafe you .♦ Now 
what will he eafe them of, the guilt i no, (though it 
be not excluded) but principally of the commanding 
power of finne $ that hee may not onely bee free from 
the guilt of finne, but from the power of finne, that 
he may have his finne mortified and fubdued. Now 
whatelfeis the reafon that men have not their finnes 
mortified, and that there is fuch a complaint of un- 
mortjfi;dluftsandaffe<aions, but becaufe they come 
not with a willing heart : their hearts are unftable, 
they are willing and unwilling ^ willing to leave fin, 
that they may be freed from the guilt : unwilling to 
leave the pleafure they have in finne : therefore, faith 
one, I prayed often to have my finnes forgiven, and 
mortified, and yet I feared the Lord would heare my 
prayets : fo it is with many in this cafe, they pray for 

F Morti- 




TJie Dofirinc of UMortificaticn. 


Mcancs, to 
cake pain 
abuuc it. 

Mortification, but it is but verball, it comes not from 
the heart ; that is,from a willing minde : therefore if 
thou wouldeft have thy finne mortified -labour to get 
a willing heart. 

The fecond meane$,if you would have your finnes 
mortified, is this, You muft take paines 5 Mortificati- 

Ik?,,^* on * s painefull and laborious,and yet pleafrnt withall; 
it will not bee done by idleneflr, a flothf ull man will 
never monific finne, for indeed it is a worke that de- 
fires labour : ^every thing that is of great worth, if it 
may be attained by induftry, deferves labour \ that is, 
the excellency of it challengeth it of men: even fo,the 
excellency and precioufnefTe of this worke of Morti- 
fication, becaufe it is a thing of much wotth,deferves 

Simile, labour at our hands : The knowledge of every Art re- 
1 quireth labour and induftry, and the greater myfterie 
I that is infolded in the Science 3 the greater labour it 
requireth : even fo, Mort fication requireth much 
paines,for it difcovereth unto us a great rfiyfterie,the 
myfterie of finne 3 and the bafeneffe of our nature,and 
alfo the excellencies that are in Chrift 3 both of justifi- 
cation and remiffion of finnes. And this nccefiarily 
flowes from t he former- for if there be a willing mind 
in a man to mort.fic finne,thtn certainely he will take 
any paines that he may atraine unto it, as the Apoftle 
faiths I Cor.$ m 2 6. I runne not in v'atm, as one that butes 
the ajrt : that is, I take paines, but ic is not in vaine ; I 
take no more paines than I muft needs,for if I did take 
leflR-,l could not come unto that I am ar. The lefle la- 
bour that any man tikes in the Mortification of finne, 
the more will finne increafe- and the more it increa- 


The Doftrine of {Mortification. 

fetb,the more worke ic m iketh a man have to mortifie 
it : therefore it (tands men upon to takepaines with 
their corruptions in tine, that fo they may prevent 
greater labour : and this meets with the errors of cer- 

Firft, thofe that thinke thacall finnes have the like- 
proportion of labour in mortifying ; they thinke that 
a man may take no more paines for the mortifying of 
one finne, than another ; but thefe men are deceived, 
for ali fins are not alike in a man, but fome are more, 
fome are leflTe violent^and accordingly,Monifi:ation 
muft be anf werable unto the finne. It is with Mort .fi- 
cation in this cafe,as it is with phyficke in difeafes.all 
'(Jifeafes require not the famepbyficke, for fome dif- 
eafes muft be purged wirh bitter pils, others not with 
the like fharpeneffe:againe,fomephyfickeisfor weak- 
ning, others for reftoring the ftrength : even fo there 
are fome finsjlike the diveli which our Saviour fpeaks 
of,that cannot be caH out but by fatting and prayer : that 
is,they cannot bee mortified without much paines • 
for.ifitbeahearf-finne, that is, a finne that is deere 
untottyec, a beloved ; b€>fome : finne , (as z\{ men are 
marvellous fubjed to love forrtf finne above another) 
there muft be, for the Mornfijation of this^a greater 
labour taken than for a lefie corruption : theft ute cal- 
led in Scripture 3 the right qf^nd the right hand^xA as 
men are very loth to part with thefe members of the 
body,e ven fo are rhey loth to part with their beloved 
finnes which are deere unto them. 

Thefecond error,is ofthofethatthink if they have 
oncemortified their fins, it i$ fuflkient, they need not 

F 2 care 


n. en about 



Tbt Dettrine rfcMortificathn. 


The fruit- 
lefle painc 
of the Pa- 
pifts in 

care for any more 3 they have now done with this 
worke.Buc thefe merfare deceived^for they muft know 
that the worke of Mortification is a concinuall worke, 
becaufe the heart is not fo mortified , but there is ftill 
finfull corruption in it 5 fo that if jrherc be not a conti- 
nuall worke of Mortification,it will prove filchy. The 
heart of man is like the ballaft of a fliip that leakes, 
though thou pumpe never fo faft, yet ftill there is 
worke : cvenfo, the heart is a fountaine of all manner 
of uncleannefTe 3 thete is much wickedneffe in ^there- 
fore wee iiad need pray for a fountaine of fpirituall 
i light ^ that is, of fan&ification , that weg may not be 
Simile. \ drowned in our corruption : Or, it is like a brazen 
Candlcfticke, which although it be made marvellous 
cleane,yet it will prcferitty foyle, and gather filth; fo j 
it is with the heart of man 3 if this worke of Mortifica- 
tion doe not continue,it willfoyle and grow filchy. 

Now in this worke of Mortification 3 the Papifts 
feemetotake great pains for the mortifying of finne- 
and indeed they might feeme to us to bee the onely 
men that take paines for this grace,if we did not meet 
with thatclaufe, Col. 2.23* where the Apoftle faith, 
that tMiafft dingofthe body febut fbrmaH,iw#-Bw-- 
fjfc/pjthey prdcribe for thfe difeafe a quite contrary me- 
dicine- for as the difeafe is inward, fothemtdicine 
muft be inward : Now Mortification M a turning of 
the hearr^a chSngeof the heart, a labour of the heart, 
but whipping aridbeatTng of the body is but as it v ere 
the applying of theplaifter it felfe • for an outward 
phifler cannot poflibly cure an in wardj difeafe. that 
is D a difeafe of the foule 5 but if the difeafe be inward 
. ! then 

ThcDoclrine of ^Mortification. 

then the cure muft bee wrought inwardly by the 
Spirit. Notwithstanding, I confeftTe there are out- 
ward meancs to be ufed,which may much further the 
worke of Mortification^butyecwemuft take heed of 
deceit that may be in them, that wee doe not afcribe 
the worke unto thera 5 for if wee doe, they will be- 
come fnates unto us -and therefore to prevent a 11 dan- 
ger of deceit from thee, I will here fet them do wne. 
The firft outward meanes, is, A moderate ufe of law- 
full things 5 that is, when men ufe lawfull things in a 
lawfull manner • as a moderation in dyet, in clothes, 
in recreations, and pleafures, a moderate jjfe of a 
lawfull calling,and many more which may be meanes 
tofurcher this Worke- but yet wee muft take heed 
of exceffe in thefe lawfull things $ that is, wee muft 
take heed that wee doe not goe to the utmoft of 
tf^n ; for if wee doe, it is a thou (and to one wee 
(ball exceed. As for example. It is lawfull for a man 
toeare, and to drinke, and to ufe the Creatures of 
God for his nourishment 5 and it is lawfull for a man 
to cloathe his body, and ufe Recreations fo farre 
forth as they may ferve for the good of his body 5 
but if heeufe thefe in6rdinately a that is, if heeeate 
to furfer, and drinke to be drunken, and ufe his plea- 
sure to fatisfie his lufts by negle&ing his place and 
Galling, they are To farre from being Meanes of 
Mortification, that they become utter enemies unto 
the Worke: therefore if you would have this out- 
ward meanes an helpe to Mortification, that is, if 
you would have them to bridle Nature, thenlooke 
that you ufe lawfull things moderately* 

F 3 The 


The out- 
which fur- 
ther Mor- 

Firft, mo- 
in lawfuJI 
things. . 

Exceflfe in 
things is 


cond oat- 
vcwcs and 

when law- 

How to be 
of and 


The Dottri§c of LMortifcAti$n. 

The fecond outward meanes are Vowes and Promi- 
/?/,and thtfe in thcmfelvcs fimply are good, and may 
bee a good meanes to Mortification, for they are 
is an Obligation to bindc a man from the doing of 
(uchoriuchathing; for fo the proper fignification 
of a Vow is, to binde a man, as it were, to his good 
behaviour, alvvayes provided, that it bee of indiffe- 
rent things that is, of things that bee lawful], elfe 
Vowes binde not a man to the doing of that which is 
evill : ttow if it be made in things lawfully and to this 
end, for the brideling of our evill difpoficion of na- 
ture, thy we will not doe this or that thing, or if wc 
find&our nature more fubje<5t to fall, and more incli- 
ned unto one finne than another, ormoreaddi&ed 
unto fome pleafure than another, to make a Vow in 
this cafe, it may bee a meanes to bridle our affedion 
in this thing. But hqre wee rauft take heed, that \jgp 
make them not of abfolute ncceflity,by afcribing any 
divine power to them whereby they are able to tffed 
it, but to efteeme them things of indifferency, which 
may either bee made or not made, or elfe they be- 
come a fnare unto us: Againe, if thou makeft a Vow 
in this cafe,thar thou wilt not doe fuch a thing,or ftich 
a thing^if it be for matter of good to thy foulc,makc 
conscience of it, take heed thou breake not thy Vow 
with God in this cafe 5 for as this tyes thee in a dou- 
ble bond,fo the breach of it becomes a double finne: 
Againe,take heed that thy Vow be not perperuall,for 
then it will bee fo farre from being a meanes of thy 
good, that it will be a fnare unto evill j for when men 
make perpetuall vowes,athft they become a burden, 


Tbt D o&rinc of ^Mortification. 

and men love noc to beare burdens :> Therefore, if 
you make a vow, make it but for a time $ that is,make 
it fo tha^ou may renev%ft often, either weekely, or 
monethly, or according as you fee necefliry require 5 
fo that when time is expired, you may either renew 
them, or let them ceafe. Now if youobfervethisin 
the making of your vowes, it may be another meanes 
unto this Worke, otherwife it will be a fnare. 

The third outward meanes, is, The avoiding of all 
oecafions to finne : When a man avoids either the com- 
pany of fuch men as formerly were a meanes to pro- 
voke him to finne,- or the doing of fuch a&ions as 
may provoke luft or finne in this kinde, or places that 
are infe&ious this way • this will be a meanes to mor- 
tification. And this we find was that command which 
God laid upbnevery Tiazarite, T^umb.6^ they muft 
not onely abftaine from ftrongdrinke, but alfo they 
muft caft out the huskes of the Grapes,left they be an 
occafion of the breach of their vow : So in Exod<i 2, 
1 j.tbe children of Ifrael w ere not onely commanded 
to abftaine from the .eating of unleavened bread, but 
itmuft bee put out of their houfes, left the having of 
it in their houfes (hould bee an occafion to make 
themtobreake the Conmandement : Thus wee fee 
that the avoiding of the occafion of finne, will bee a 
meanes to keepe us from finne. 

But fomc will fay, I am ftrong enough, I need not 
have fuch a care to avoid the oecafions of finne : it is 
truest is for B ibes, and fuch as are wcakt Christians, 
to abftaine from fuch and fuch oecafions ^ but as for 
mc that have beene a ProfefTor a long time, and have 


3 1 

The third 




occafion to 



3 2 


Th* Doflrine ofLMortifcatw. 

and praier 

fuch a ftrength and meafure of £iitb,I need not much 
to ftand upon thefe termes. 

To this I anfwer 3 that thfcys mens weake^fic thus 
to objeft, for this want of feare arifeth from the want 
of fpirituall ftrength; for this is the nature of fpiri- 
tuall ftrength in a man when hee feares finne and the 
occafions of fmnc, the more he feares in this cafe 3 the 
ftronger he is 5 and the lefie he feares, the weaker he 
is 5 the lefle fpirituall ftrength hee harh 3 whatfoever 
hee may feeme to have : therefore, doeftthoufinde 
want of fpirituall feare in thee 5 then thou maift juftly 
feare thine eftate 5 for if thou haft true Grace in thee, 
it will be fo farre from making of thee carekffe,that 
it will make a double hedge and ditch about thy foule. 
Againe, know that all the ftrength thou boafts of, is 
buthabituallgracej and whatishabiruallgracebuta 
creature ; and in relying upon it, thou makeftfcjh thine 
arme$ that is, thou putceft more truft and confidence 
in a creature, than in God, which is a horrible finne, 
and flat Idolatry : therefore you fee this is mens 
weakeneffe thus to objeft. 

The fourth outward meanes \$,F*8ivgand Prayer, 
though abufed by the Papifts,yet very neceflary,and 
a good outward meanes to Mortification, being ufed 
lawfully : for what is Fafting but a curbing of the 
fle(h,and a pulling of it downe,a brideling of Nature, 
and a kinde of mortifying of the body < and what is 
Prayer,but a praying-or begging of grace, or for the 
preservation of grace,and power againft corruptions? 
Thefe two things are very commendable, and much 
ufed in the Primitive Church 5 for the Apoftle faith, 


The Dottrineof xMtrtification. 

Let FaBing And Prayer bee made for all the Churches : 
which if it had not been neceflary,hc would not have 
commended it unto the Church. And I fee no reafon 
why it fliould be fo much negle&ed ambngft us, efpe- 
cially at this time, in regard of the affli<5tion of the 
Church abroad,whofe neceflitie rcquirech it 5 and al- 
fo being a thing fo acceptable to God, and commend- 
able in the Church, I would it were in greater favour 
and jequeft amongft us. 

The third meanes, if you would have your finnes 
mortificd,*is To labour to get the afliftance of the 
Spirit $ for this rauft of necefficie follow,* or elfe the 
other two will nothing availe us 5 for what will it a- 
vaile us though we have a willing heart to part with 
finne,and what though we take paines in the mortify, 
ing of our lufts,if the Spirit doe not accompany us, all 
is nothing worthjtherefore if thou wouldcft have this 
workeeffe&ually done,thou muft get the Spirit. 

But this may feeme a ftrange thing, a thing of im- 
poffibilitie to get the Spirit s for you will fay, How is 
it in our power to get the Spirit f How can we caufe 
the Spirit to come from heaven into our hearts,feeing 
our Saviour faith,/*fo 3.8. That the wind blmeth where 
itluftethy that is, the Spirit worketh where it lifteth : 
now if the Spirit bee the agent and worker of every 
graqe,then how is it in our power to get him i 

To this I anfwer,howfocver I grant that the Spirit 
is the agent and worker of every grace,y et I foy,there 
may be fuchmeanes ufed by us, whereby we may ob- 
taine the Spirit- and therefore the Apoftle faith, 
RomJS.i$. If j$u live after the pjh, jot* jhddje , bmif 

G ym 



Tlje afli- 
ftance of 
ihe Spirit, 




7 he Doclrine of UVtortifcation^ 

How the 

you moriifie the deeds of the fie jh you (lull live : which 
miifi be done by the Spirit 5 for the Apoftle makes us 
the Agents, and the Spirit the lnftrumcnr* whereby 
hefhewesusthusmucb. That it ispofsiblenotonely 
to get the Spirir^ but alfo have the workc of the Spi- 
rit afcribed unto us. 

No w as there is a meanes to get the Spirit, fo alfo 
spirit may | there is a meanes to hinder the Spirit 5 fo that the Spi- 
bewenor i r j t m3 yhewon or loft,either by the doing or the not 
j doing of thefc three things. 
1 Firft, if thou wouldeft have the Spirit, .then thou 

I muft know the Spirit 5 that is , fo to know him as to 
I give him the glory of the worke of every grace : for 
how fhall wegive the Spirit the glory of every grace 
if we know not the Spirit? And therefore our Savi- 
our makes the want of the knowledge of the Spirit 
the reafon that men doe not receive the Spirit : loh m 
14.17. 1 will fend unto you the Comforter, whom the world 
cannot receive, becaufe they know him not : that is, the 
I world knoweth not the pretioufneffe of the Spirit, 
therefore they lightly efteeme of him 5 but you know 
him^and the excellency of him, therefore you highly 
efteeme of him: The firft meanes then to have the 
Spirit, 15, Labour.toknow theSpfrir, that you may 
give him the glory of every grace. 

Secondly* if thou wouldeft have the Spirit, then 
take Jje.cdtpat thou netheqtefift the Spirir,nor grieve 
nor quench it. 

Firft, take heed thou refill not the Spirit; ,nowa 
manisfaidtorcfiftthe Spirit, when againft the light 
6f nature and grace he rcfiQcjh the tuuh$thaus,when 

— . , , , , J ■■ 

How the 
Spirit is 

The Doftrine of UUortif cation. 

by arguments, and reafons and ocular demonftrations 
laid before him, whereby he is convitt of the trticH of 
them, Jret knowing that they are truth, hee will not- 
withstanding fet downe his refolution that he will not 
doeit ; this is to refift the Spirit:* Of this refifting 
of the Spirit wee read in i~Acls 6.10. compared with 
Afts 7. 5 1 . it is faid of Stephen, that tbty were not able to 
rejiit the Wifedome, and the Spirit by which hejpake • that 
is, hee overthrew therivby argument and reafon, and 
they were convinced in their Confcienccs of the 
truth: and yet for all this it is hid 3 Afis 7.5 \.Te have al- 
waks refitted the Spirit $ 44 pur fathers have done, fo doe 
yee : that is, howfbever ye were convid in your Con- 
fcienccs of the truth of this Do&rine which 1 deli- 
ver, yet you have fet downe your refolution that you 
will not obey. Now this is a grievous finne 3 for fins 
againft God andChrift fhall be forgiven, they are ca- 
pable of pardon, but the refilling ot the Spirir,that is, 
finningagainft the Light of the Spirit, is defperate 
and dangerous. 

Secondly, what is meant by grieving of the Spi- 
rit i Now a man is laid to grieve the Spirit when hee 
commits any thing that makes the Spirit to loath the 
foule 5 and therefore the Apoftle faith. Grieve mt the 
Spirit, Ephef^.ip. that is, by foule fpeeches and rot- 
ten communication J for the Apoftle in the former 
Verfe had exhorted them from naughty fpeeches,£tf 
(faith hee) no evill Communication proceed out of your 
moutbesjznd then prefently adjoy nz^and grieve not the 
Spirit : for if you giue your felves to corrupt Com- 
munication and rotten fpeeches, you will grieve the 
___ . G z . Spirit, 


Ads 6.\o. 

How the 
Spirit is 


The DoBrine of CMortif cation. 

How the 
Spirit is 


Spirit,it will be a meanes of the Spirits departurefthe 
Spirit is a cleane Spirit,and be loves a clcane habitati- 
on^ heart that hath purged it felfe*of thefe corrupti- 
ons.Therefore when youhcare a man that hath rGttcn 
fpeeches in his moutb 3 fiy,thar man^i ieves the Spirit* 
for there is nothing fo odious and contrary to mcn,as 
thefeare to the Spirit- and therefore if you would 
keepe the Spirir,then let your word* be gracious jwp- 
dred with (alt • that is with the grace of the Spirit pro- 
ceeding from a fandificd heart: and as fpeeches 5 fo all 
evill adions,in like manner 3 grieve the heart. 

Thirdly, what is meant by quenching of the Spirit? 
A^man is (aid to quench the Spirit,wben there is a care- 
lefnefle in the ufing of the meanes of grace whereby, 
the Spirit is increaledjthat is,when men grow cardes 
andremiffein the duties of Religion, either in hea- 
ring 3 reading,pray ing,or meditating. Againe, when a 
man doth not cherifli every good motion of the Spi- 
rit in his heart,either to pray, or to heare 3 &c. but lets 
them lye without pradicc, this is a quenching of the 
Spirit.'therefore the Apoftle futh,2 Tht ^5.15. Quench 
net the Spirit 5 that is,by a ncgle&ofthe meanes. 

Thirdly, if you would get the Spirit, you muft ufe 
prayer ; for prayer is a fpeciall meanes to get the Spi- 
rit 5 and it is th$ fame meanes that Chrift ufed 5 when 
hee would have the holy Ghoft for his Difcipleshee 
prayed for him,as you may kejoh^^ia}.. 1 will pray tht 
Fathered be will fend the Comforter unto you^ that is 5 the 
holy Ghoft 5 for he can comfort indeed, and he is the 
true Comforter • and indeed there is no true cdmfort 
but what the Spirit brings into the heart. Now that 


The Doclrine of {Mortification. 


the Spirit may be obtained i^prayer, is proved Luk. ! Luk.n.13 
11.13. where our Saviour makes it plaine by way of 
oppofirion to earthly parents ; For (fair h hee) if your 
earthly parents can give goo J things unto their children^ 
then how much more will your heavenly Father give the ho- 
ly GhoHunto them that aske Him : Therefore if thou 
wouldeft draw the holy Ghoft into thy heart, then 
pray for Him ^Prayer is a prevailing thing with God, 
it is reftlefTe, and plea/rig unro God, ic will have no 
denhll; and to this purpofe, faith God xoUMofes, 
Wherefore doeft thou trouble me f that is, wherefore art 
thou fo reftlefTe with me that thou wilt have no deni- 
all till I grant thee thy defire < fo then if you will pre- 
vailc with God by praier,you may obtaine the Spirit. 
The fourth meanes, if you would have your finnes 
mortified is, To walke in the Spirit 5 that is, you muft 
doe the anions of the n<^ man 5 and therefore the 
A poflle faith. Gal. 5.16. Walke in the Spirit. Now here 
b)Tthe Spirit is not meant the holy Ghoft,but the Re- 
generate part of njan 5 that is, the new man, whofe 
anions are the duties of holineffe, as Prayer, hearing 
the Word,receiving the Sacraments, workes of Cha- 
Dty 3 eithcr to the Church in gererall, or to any par- 
ticular member of it; and there muft notonelybea 
bare performing of them 3 for fo an hypocrite may 
doe, but there muft bee a delight in them $ that is, it 
muft rejoyce the foalc when any opportunity is offe- 
red whereby any holy duty may bee performed. But 
on the contrary, when we grow remiflc in Prayer, or 
in any other duty, the devil! takes an occafion by this 
to force us to fome fin^ hereupon we prefemly yeeld, 

G 3 becauf 


walke in 
the Spirit. 




Afts 1 5. $. 



The Doctrine of XMortif cation. 

becaufe wee want ftrffl|ih of Grace, which by the 
negled Of that duty we are weake in. We knowfome 
phyficke is for reftoring 3 as well as for weakening, 
thereby to prefervc the ftrength of the body . now 
this walking in the anions of the new man, is to pre- 
ferve the ftrength of the foule, itprcfervesfpirituall 
life in a man, it enables him to fight againft Corrup- 
tion, andlufts- for what is that which weakens the 
foule, butthea&ionsof the old man? Thereforeif 
you would n^ortifie your lufts, you muft walkc in the 

The fifth meatieSjif you would mortific your lufts, • 
is this, You muft get Faith : fo faith the ApollktAfts 
15.^. Fniih purifieth the hearty that is, itfhyeththe 
corruption of the heart, it mortifies every inordinate 
defireof the hearr 3 it purgeth out the filthinefle of 
our nature, it makes it a nqp heart in quality • that is, 
it makes it fit to receive grace, and who would not 
have a heart thus fitted to good f Againe, It is faTd, 
Ephefj .1 j. that Chritt may (jgvell inyyir hearts by Faith : 
as if hee fhould fay, Faith will purge the heart • for 
where Faith is,Cbrift is 3 *and Chrift will not dwell in 
a rotten hearuhat is impure,and not in feme meafurc 
fan&ified by the Spirit. . ^ 

But you will fay, there are divers kindes of Rath, 
What Faith is this then that thus purifieth the heart? 

By Faith in this place is meant a juftifying Faith-. 
Faith that applycth Chrift and hisrighteoufneffein 
particular unto a mans felfe for bis j .ftification 3 and 
hereupon he is raifed up to holinefTe,and enabled,out 
of love unto Gl mortifi-: finnc. 


The Dottrine of CMortif cation. 


Now the order of this grate in a Regenerate man, 
iswond#full- forfirtt, the Spirir 3 which is the holy 
Ghoft,comcs and enlightens the mind, then it works 
Faith,and then Faith drawesdowne Chrift,and when 
once Chrift comes,he takes poffeflion of it,neverre- 
-fting till hee hath rid the heart of the evil! difpofition 
of nature with a loathing of it ^ then the Regenerate 
man hereupon out of love unto Chrift, and hatred 
unto finne, beginnes to mortifie his corruptfons. 

Bat you will fay, How can the Spirit of Chrift, 
whidristhe holy Ghoft, dwell in the heart, feeing 
he is in heaven £ 

Tp this I anfwer, that the Spirit d wcls in the heart 
as the Sunne in a houfe; now we know that the pro- 
per place of the Sunne is in the Firmament, yet wee 
fay the Sunne is in the houfe, not that wee meane 
that the body of theSunne is there, butthebeames 
of the Sunne are there in the houfe: fowefay, that 
the proper place of the holy Ghoft is in heaven • and 
when we f iy hee is in the heart of a Regenerate man, 
we doe not meane effentially, but by a divine power 
and nature^ that is, by (ending his Spirit into the 
heart, not onely to worke Grace in the heart, but to 
dwell therein.Now when the Spirit hath taken pof- 
feflion of the heart>it drawes and expels away all the 
darkeneffe of the minde, and makes it tolookeacd 
to fee Chrift in a more excellent manner than befcre s 
alluring him of per fed): Iuftification, and remiffion of 

And here the erroc of many is met wit hall, in the 
matter of Mortification • they wj§| have.Mortificati- 



The order 
of Faith in 
the Rege- 



the heart, 


Errour a- 
bout Mor- 




The Doflrine ofLMortificatio*. 

on firft wrought, and then they will lay told upon 
Chrift for remiffion of finnes. Oh,fay they^tt I could 
but findc this fin, or that fin mortified, then J would 
lay hold upon Chrift, then I would bcleevc 5 for alas, 
how can I looke for remiffion of finnes, how dare I 
lay hold, or how can I lay hold upon Chrift, when I 
finde that my corruptions have fucb hold on me ? But 
thef e are deceived, for this is contrary to the Worke 
of the Spirit : for firft, Faith aflureth of pardon, and 
then folio wes Mortification; that is, when ajnan is 
once allured of pirdon of finne, then hcbeginnesto 
mortifie, and to flay his corruption ; for Mortificati- 
on is a fruit of Faith . and therefore the Apoftlefairh, 
Phil. 3 .10. That I majfeele (be power of bis death, and the 
vertuerf his Refurrefti$* : Now what is meant by this 
but the two parts of Repentance^Mortificationand 
Vivification ! The Apoftle beleeved before, and now 
hee would have his Faith appeare in the Grace of 
Mortification, that hee might fcnfiblyfeele it. And 
therefore, if you would have your finnes mortified, 
you muft by Faith draw Chrift into your hearts. 

The fixch meanes, if you would have your finnes 
mortified,is,toget fpirituall Ioy. But this may feeme 
a itrangethingko mortifie corruption by \+ man or a 
woman would rather thinke that this were a meanes 
to encreafe fin : bot it is not fo j for fpirituall Ioy is a 
fp' ciall meanes to mortifie fin, if we doebutconfider 
the na r ure of Mortification ; for as I faid before, 
what is Mortification but a turning of thehearr, a 
working in it a new difpofirionfNow we know when 
the heart is not regenerate it is full of forrow, and 


The Doftrine of (Mortification. 

joy in this eftate encreafeth fin : But when the heart 
is turned from finne to Gra/:e, that is, heavenly difpo- 
fed, there is a plcafant ObjciSt reprefented unto the eie 
of the Soule, asChrift, Iuftification, Remiffion of 
finnes, and Reconciliation : and hence arifeth a fpiri- 
tuall loy in the foule, which rejoycing is a Mortifica- 
tion of finne jfor when a man or woman fees fuch ex- 
cellencies in Chrift,(asbefore)heforejoiceth in them, 
that he loatheth whatfoever is contrary to them. As 
a man that hath gotten a faire Inheritance which for- 
merly was content with a fmall Cottage,but now the 
right that hee hath to the other, makes him difpife 
that: fo it is with a Regenerate man, thisfpirituall 
loy makes him bafely to efteeme ©f finne, and his na- 
turall eftate : and therefore faith the Apoftle, i Cor. 
15.3 x.lproteft that by the rejoycing I have in Christ Ufa, 
I dye daily : that is, that fpirituall loy which hee had 
inChrift, of Iuftificationand Remiffion of fins, and 
that fight of glory which he faw by Faith, mortified 
finne in him, made him bafely to efteeme of his cor- 
ruptions. We fee, by example, a man that is wrought 
upon by the Law, or the Judgements of God, may 
for a time leave fome finne, and rejoyceingood, as 
Herod heard lobn gladly . and yet this his loy doth not 
mortifie finne 3 becaufe it is'not wrought by the Spirit 
upon an apprehenfion of the love of God • that is, it 
doth not proceed from the right Root $ for fpirituall 
loy that mortifies finne, arifeth from an affurance of 
Remiflionof finnes $but this arifeth from fome other 
finifter refped, or elfe for feare of hell. Now that 
fpirituall loy mortifies finne, the Wife-man proves. 





1 42 

! — 




ntlTe of 
what it is. 

I The Doftrine of UWortificatiov. 

/V* with the i6.VerkJYhen Wifedome 
entereth into thy hearty and JC noxvledgt is fltAfamto tbj 
Soulc^citjlullkeepetbeefrdrntheftrangewomav* When 
Wfjcdome enter ctb into thy heart ; that is, when the Spi- 
rit enlightens thy minde to fee, grace and knowledge 
is pleafant unto thee 3 when thoudoeft rejoyce in the 
knowledge of Chrift, and graces of the Spirit, then 
j it (hall keepe thee from the ftrange woman ; that is, 
from inordinate affe&ions, which otherwise would 
bring thee to deftrudion. Thus you fee thatfpiritu- 
all loy is an excellent meanes to Mortification. 

The feventh meanes, if you would have your fins 
mortified^s^Humbleneffe of minde: this is an excel- 
lent meanes to Mortification, for when the heart is 
proud, it will not yeeld h that is, it is unfit for grace 5 
for there is nothing fo contrary unto the nature of the 
Spirit, as a proud heart • and therefore theApoflle 
faith, i JV/.5 . 5. Godreftfteth the proud, hut he gives grace 
to the humble. Hee reftttetb the proud 5 that is, hee doth 
ftand in oppoficion againft him as one moft contrary- 
unto him • he reje&eth his praiers and his a<5Hons,be- 
caufe they proceed from a proud heart : but hit gives 
grace untoyhe humble $ that is, the humble heart is fit 
to receive grace, therefore hee (hall have every grace 
neceffary to falvation,as Faith, Repentance, Mortifi- 
cation, PeaceofConfcience, and Remiflion of fins : 
Njivthis humblcncflTe of minde is a bafe efteeming 
of a mms felfe in an acknowledgement of his unwor- 
thincfle to receive any grace with an high efteeme of 
Gods love 5 which indeed ra3y feeme to be contrary 
tofpiriuullloy, but it is not io* for the more hum- 

The Doflrine of CMortificatien. 



ble any man or woman is. the more fpirituall Ioy they 
have : it is encreafed by humility, it is decreafed by 
pride$ rhe humble heart is al waies the joy fulleft heart 5 
for the more grace the more humblenefle, and che 
more humility the more fpirituall Ioy,for where there 
is a wane of grace, there muft needs be a want of fpi- 
rituall Ioy, Now deje&ion and humility areof a con- 
trary nature . a man may be caft downe, and yet no t 
be humble 5 humblenefle of minde is more inward 
than outward, but the other may be outward but not 
inward ; therefore if you would have your fins mor- 
tified, get an humble heart : for it is faid, ^/i/,3 4. 1 8. 
The Lord is nigh unto them that are of a broken heart : a 
broken heart is an humble heart : and, Ezek. 36.26. 
A new heart, and a newjpirit will 1 give yeu: that is 3 
when I have throughly humbled you, andcleanfed 
you from your rebellioufneffe againft me ? then I will 
doe this and this for you : well then, hbour for hum- 
blenefle of minde, if you would have your finnes 
mortified. Thus much of the word CMortific^. 

We now come to a third point, and that is, what 
are thofe things that areto be mortified? andthefe 
the Apoftle cals in generall, Earthly Members : Hence 
we note, 

That alt earthly ^Members art to be mortified* Dofi. 

For the better explaining of this point,we will firft 
fpeakcof the generall,and then of the particulars:but 
firft of allbecaufe the words are hard,we will fhewyou 
by way of explanation, firft, what is meant by mem- 
bers . and fecondly, what is meant by earthly members. 

For the fir ft s What is meant by Members? By Mem- 

H 2 hers 


What is 

meant by 

The Doftrine efCMorfiification, 

Why cal- 
led Mem- 
Reaf. I, 

Pet.x. 3 . 

hers is meant finne, or any foulc affe&ion of the heart, 
when the heart is fet upon a wrong obje& or clfe up- 
on a good objeft, yet exceeding cither in the manner 
or the mcafure,makes it a finne : as. firft, when a mans 
heart is fet upon a bafe object, as the fatisfying of his j 
eyes according to the luft of his heart,or fet upon his 
pleafure inordinatlytothefatiffying of hislufts snow 
thefe arc bafe obje&s. Againe, there are other objeds 
which in themfelvesare good and may bee ufed, as 
care of the world, and the things of the world: a 
man may lawfully care for the things of this life that 
hath a charge, or a man may ufe his pleafure for recre- 
ation^ may feeke after his profit,thereby to provide 
for his family • but if the care for the world, and the 
things of this world, exceed either in the manner or 
the meafure>that is 3 if they be gotten unlawfully, and 
if the heart luft after them., if they breed a diforder in 
thefoule 3 and a negleft of grace, then they become 

Now they are called members for thefe reafons : 
The firft realbn is, becaufe thefe bafe afFeftionsfill 
up the heart; that is, they make the heart fit for all 
manner of finne, even as the members of the body 
make the body fit for a&ion : now we know that the 
body is not perfeft, if the members bee not perfed, 
fo when the heart is not filled with thefe members 3 it 
may bee fit for finne but not for every finne, but this 
filling of it makes it fie for all finne-and therefore the 
Apoftlefaith, 2 Pet .1.3. i^dccerdtngtt his divine fewer 
he hath given us all things • that is, by divine nature we 
all come to the knowledge of the Faith: now that 


The Doftrine of ^Mortification. 


which is contrary co the Spirit, and the knowledge of 
him, ismadeupbythefe bafe affections, even as the 
body is made up and complete by its members. 

Secondly, they are called Members, becaufe thefe 
bafe affections doe the anions of the unregenerate 
part,evcn as the members of the body doe the a<5Hons 
of the body • for they receive into the heart all man- 
ner of finne, and thence they fend bafe affediions into 
all the reft of the faculties. 

Thirdly, they are called Members ,becaufe they are 
weapons ofunrighteoufnejfe^ox fo the Apoftle cals them 
even as the anions of the new man are called the wea- 
pons of righteottfnejp $ that is, the care for the adions of 
the new man. Now we know that it is the property 
df one member to fight for the good of another 5 as 
wee fee, one member will fuffer it felfe to bee cut off, 
and feperated from the body for the good of the reft$ 
and fo it is in like manner with thefe,for all will joyn 
together for the mortifying of finne one in another. 
On the other fide,thefe weapons of unrighteoufneffe, 
they fight for one another againft Grace, they are 
carefull to performe the anions of the old man, and 
to fulfill every luft of the flefh. 

Fourthly,thcy are called Members bzzzvXz they are 
as deare unto the hcarr,as any member is unto the bo- 
dy, and therefore in Scripture they are called the 
right hand, and the right eie, Mat. 5 . 2 p. that is,t hey are 
as deare,and fticke as clofe unto the hearr,and will as 
hardly be feparated from it as the nearcft and deared 
member of the body; thus much of the word member. 

Secondly, what is meant by Earthly Members f By 

H 3 Earthly t 


Reaf. 3, 

Reaf. 4. 


What is 
meant by 

What it is 
to bee 

The Voftrinc of ^Mortification. 

Earthly Members is meant all earthly affedions . as im- 
moderate cares, inordinate lufts • or it is a depraved 
difpofrion of thefoule, whereby it is drawnefrom 
heavenly things to earthly . that is, it is drawnefrom 
a high valuing of heavenly things to a bafe efteeme of 
rhem, and from a bafe efteeming of earthly things, 
unto an high efteeme of them; this is earthly min- 
dedncflTe. But for the better explaining of this Point 5 
firft, wee will (hew what it is to be earthly minded: 
fecondly, what it is to be heavenly minded. 

For the firftjwhat it is to be earthly minded: It is to 
mind earthly things, or heavenly things in an earthly 
manner 5 that is,when the foule is depraved fo of fpi- 
rituall life that it looks upon grace and fal vation with 
a carnall eye,when it is reprelented unto it, becaufe it 
is but naturalist is not enlightened by the Spiritjnow 
till a man be enlightened by the Spirit, he cannot fee 
fpirituall things in a fpirituall manner, Howfoever, I 
grant that by the light of nature,* man being endued 
with a reafonable i 6ule,therby may come to difcerne 
of fpirituall things 5 yet fo as but by a common illumi- 
nation of the Spirit,as we call it ; not as they are, but 
only as he conceives of them by his naturall reafon:for 
firft,by nature a man may conceive of fpirituall things, 
but not fpiritually; for nature can goe no further than 
nature : now what is competible and agreeable to na- 
ture he hath a tafte of,he fees things fo far as they are 
futable unto his nature 5 but nature can looke no fur- 
ther 5 for this is the property of nature, it goes all by 
the outward fenfe and appetite 5 and no man can ap- 
ply fpirituall things by the fenfes, but earthly things. 


The D oftrine of CMortification. 

Secondly, by the affeftions a man may conceive of 
fpiricuall rfiings,for the afredions are the proper feate 
of Iove D and a man being endued wichlove,may beaf- 
fc&ed with heavenly things/ofarreas they are fweet 
unto nature$and hence may arife feare of lofing them, 
not becaufe they are heavenly things,but becaufe they 
are. fweet unto his nature. Befides,the aflfe&ions may 
reftraine him,and turnehim fromefteeming of things 
bafe, to an efteeming of things that are more excel- 
lent,andyetbebut earthly minded:forit is not theaf- 
f e<2ion to good, that proves a man to be good , but it 
is the rice of the affedion that is the ground from 
whence they fpring • namely, from a heart enlight- 
ned by the fpirit : Herod may affed lohn> and lohns 
do&rine, but this is not bred by the fpirit, but acar- 
nall aflfcdlion. 

Thirdly, by the underftanding or minde, a man 
may come to conceive of (pirituall and heavenly 
things^ his minde may be enlightned with the know- 
ledge of them,and yet be but earthly minded : As for 
example : 

Firft,he may fee a vertue in heavenly things above 
all things in the world, he may conceive of them by 
looking into them, fo that a vertue and power may 
appearcin them excelling every vertue in anything 
elfe -, and yet not renewed. 

Secondly, if hee be of a more noble fpirit he may 
doe good, either for Church or Common-wealthy 
he may be very liberall and bountifull unto any that 
(hall feeke unto him in this kinde, and hereupon may 
grow remiflTe after the things of this world, and fo be 




How a 
man may 
come to 
know fpiri- 
tual things 
and yet 
not be re- 


The Doctrine oj \JMcrtiji x at ion \ 

Dan. 4 34, 


Mar. 6.2c. 

not all fo violently carried away after covetoufneffe, 
and yet not be removed. • 

Thirdly,he may come to fee holineffe in the chil- 
dren of God, and thereupon be wonderfully aflfe&ed 
with it,in fo much that he may wifh himfelfe the like: 
nay more,he may wonder at their holine(fe,and be a- 
ftoniihcd with an admiration thereof, as one over- 
come of it,and yet not be renewed* 

Fourthly,he may come to fee into the attributes of 
God, both the communicative Attributes which are 
icommunicatcd to the Creatures, as juftice, Mercie, 
Righteoufneffe,Patience,and the like; and alfothofe 
that are not communicable, but effentially proper to 
God, as Omnipotencie, Omniprefence,and the like; 
and hereupon he may acknowledge God to bee fuch 
an one as thefe declare of D or elfe as he hath made him- 
felfe knowne in his Word: as wee fee in l^tbuchad* 
mzz*r % Dan.q 34. and yet be not renewed. 

Fifthly, he may feele the fweetnefle of the promi- 
fes of remifsionoffinnes,juftification,andreconcilia- 
tion,andrejoyceinthem, as Herod heard John gladly, 
Mark. 6.20. that is, hee was glad to heare John preach 
repentance and remifsion of finncs,he felt fweetnefle 
in this 5 fo hee was content to heare that it was not 
lawfull for him to have his brothers wife,but hee was 
not content to obey : in like manner, any man or wo- 
I mammyfinde fweetnefle in the promifes, and yet 
; not be renewed. 

Sixthly, hee may beleeve the refui region to life, 
, and hereupon rejoyce after it, becaufe heebelceves 
; there is a reward hid up for the righteous with Chrift 


Tht Doftrinc ef iM$nific&tion t 

and may defire to be made partaker of it with them, 
and yet not bee renewed : For if you looke into this 
man, none of all thefe have the firft feat in his heart, 
but they are, as it were, in a fecond roome orclo- 
fet ; for earthly things have the firft and principall 
(eat in his heart,but thefe come in after,as handmaids 
fervants unto the other, and therefore have no fpir> 

To make this plaine, let us confider the order of 
the faculties of the foule : the minde is the principall 
f acuity ,and this rules the will and affc&ions : now the 
minde being earthly difpofed, the will and affeftions 
can goe no farther than the mijjule guides them : eve- 
ry faculty hath an appetite,and tne foule of a man hath 
an underftanding which governes 5 now looke what 
the minde of a man loves or hates,that the will wils, 
orwilsnot; for the will is but the appetite that fol- 
lowes the underftanding. Againe,every faculty in man 
hathafenfe, and by that it is drawne toaffeft that 
which it chufeth,for the defire followes the fenfe^and 
as it is with one faculty, fo it is with all the other of 
the faculties ; for the faculties fuit all after the fenfes, 
and affc<S that which the minde affe<5ts : and thus the 
will and affe&ions hanging upon the minde,it is unpof- 
fible that the will of a man fliould will and affed any 
other thing than that which the mind is affe&ed with* 

But here fomeQueftions may be moved : the firft 
Qucftion is this ; But is there fuch light in the under- 1 
ftanding as you fay,then it feemes that a naturall man \ 
may by the light of Nature come unto true know- 
ledge '. 

- I To 


The order 
of the fa- 
culties of 
the foule. 



The Doftrineof CWortificaUon* 

An fa. i . ! To this I anfwer, that a naturall man may come for 
How ana- fubftance as farre as a fpirituall man, but not in a right 
niafknow ma ™ ex: 5 the Apoftle faith, Rom. 8.5. They that Are of 
fpirituall thefiejhtdoe favour the things of \he flejh : and 3 i C*r. 2.. 14; 
things. T fo mturA u manperceiveth not the things of the Sprit : 
where the Apoftle faith, he doth not know them at 
4J1, for he wants a fan&ified knowledge of them $ he 
knowesthem 3 but not by that knowledge which is 
wrought by the Spirit alwayes accompanied with 
fan&ification 5 he knowes them for fubftance, but not 
in the right manner, as to be a rule to his life, A car- 
nail man may fpeakeof fpirituall things, but not reli- 
gioufly 5 that is, wiityn inward feeling of that in his 
he^rt which be fpeakfs of : fo alfo a carnali man may 
have'light, butitisbutadarkelightj hee may have 
light in the underftanding, but it is not tranfeendent 
unto the reft of the faculties to transformeanden- 
I lighten them, and therefore though hee have light, 
j yet ftill he remaines in darkencfTe. 
what it is The fecond thing to bee confidered is this. What 
'enf hea ** * s to ^ e heavenly minded : A man is faid to be hea- 
ven y mm- ven jy m inded when there is a new life put into him, 
whereby he is able both to fee and to fpeake of fpiri- 
tuall matters in a more excellent manner than ever he 
was: And therefore the* Apoftle faith,£/^/4.i3.W 
he renewed in thefbirit of jour mindes : that is, get a new 
kinde of life ana light in your foule ; for when Chrift 
enters into the heart of any man or woman, hee puts 
another kinde of life into them than that which hee 
had by nature $ the Spirit workes grace in the heart, 
and grace makes a light in the foule- it makes another 



The Dottrine of CMortificMionl 


kind of light than before ^ for before there was but a 
naturall lighr,a fight of Chrift and faIvation,but with 
a naturall eie > y but now there is a fpirituall light in his 
foule whereby he is able to fee Chrift in another man- 
nered therefore it is called the light of the minde^he 
boringofthe eares^nd the opening of the eyes ,that is,the r e 
is a change and alteration wrought in him whereby 
hee can perceive fpirituall things , his eares are ope- 
ned to heare the my fterics of falvation,with a minde 
renewed to yeeld obedience unto them,making them 
the rule of his life • and his eyes are opened to fee 
the excellencies that are in Chrift, as Remiflionof 
finnes, Iuftification 3 and R econciliation in a more ex- 
cellent manner than before; hee is, as it were, in a 
new world, where he fees all things in another man- 
ner than before. Now I doe not fay, that hee fees 
new things, but old things in a new manner 5 hee faw 
Iuftification, Remiflion of finnes, and Reconciliation 
before, but now hee fees thefe and Chrift in a more 
excellent manner , there is, as it were, anew win- 
dow opened unto him whereby hee fees Chrift in a 
moreplaine and excellent manner, and hereupon hee 
is affured in the way of Confirmation of the Remifli- 
on of finnes :. hee had a generall truft in Chrift be- 
fore, andheefawaglimpfeof him, but flow heeen- 
joyes the full fight of him • that is, fuch a fight as 
brings true comf&rt unto the foule. As a man that 
travels into a farre Coutitrey fees at laft thofe things 
which before he faw in a Map 5 hee faw them before, 
but in a darke manner • but now he hath a more exa& 
and diftindt knowledge of them : even fo it is with a 
. \_ I 2 Rege- 




♦ The. Doctrine of \Mort ifi 'cation. 

i Cor. i 


Regenerate man, hee favv Chriftandthepri ileges 
that are in Chrift before, but darkely, as it w ere in a 
Map, oncly by a common Illumination, but now hec 
fees them by the fpcciall Illumination of the Spirit 
through Grace: And therefore the Apoftlc faith, 
I Cor, 2, p. The eye hath not feene, nor the eare beard, nei- 
ther hath it entred into the heart of man to conceive ej thofe 
things tjiat God hath prepared for them that love Him: 
Hovvfoever this place of Scripture bee generally ex- 
pounded and underftood of the Ioyes of heaven, yet 
in my opinion, it is much miftaken $ for by this place 
is meant thofe fpirituall Obje<fts thacare fhowne unto 
a man w hen the Spirit begins firft to enlighten him ; 
The eye hath not feene • that is, which it hath not feene 
in right manner : hee never faw them in fuch a man- 
ner as now they are fhown unto him:he now fees hea- 
venly things in another manner, hee fees Iuftification 
in another manner then before, hee fees remiffion of 
finnes in another manner then before: fo like wife he 
fees finne in another hew then before^for now he fees 
remiffion of fins follow them asia medicine to heale 
them : Againe, he fees Iuftification and Remiffion of 
finnes in another hew, he fees them in an higher man- 
ner than before, hefccsthemnowasfutabletohim- 
felfe, and neceffary to fal vation ; before he faw them 
as good, but now he fees them as moft excellent. As 
it is with a man that is well 3 fo it is with a man that is 
not regenerated : now tell a man that is well, of Bal- 
fome and Cordials, wfcatReftoratives they are, and 
what good they will doe to the body, yet he will not 
liften unto them becaufe hee is well and needs them 


The Doftrine of UWortificatien. 


nor- but tell rhcm-unto amanthatisficke anddifea- 
kd^ he will give a diligent eare unto them, becaufe 
they are futable for his difeafc :fo it is with a fpirituall J 
man before he be regenerate,he liftens not,he regards 
not fpirituall things • when he heares of Iuftification 
and Remiffion of finnes , he fleightly paffeththemo* 
ver, becaufe he feeleth himfelfe in heakh,and finds no 
want of them ^ for what fhould a man take and apply a 
plaifter to a whole place that hath no need of fuch a 
thing i hut when he is once renewed and mortified, 
then he finds thefe futable to his difpofirion \ and this 
is to be heavenly minded : A naturall man or woman 
may talke of grace, of Iuftification, andRemiiTion of 
finnes, but they cannot fay that thefe are mine,or that 
I ftand in need of them 5 for fo faith the Apoftle, 
1 Cor. 2. 1 /{.The natural (man fercerveth not the things of 
thefpirit: that is, he may talke ofdeepe points of Di- 
vinitie, but not by the feeling of the Spirit $ he may 
fee God and Chrift, but not in a right manner. . 

But you may fay unto mee. If a man heavenly min- 
ded may fee thus farre, then when he comes once un- 
to this eftatc, he needs no* feeke any further Illumi- 
nation ? 

To this I anfwer, that though the fpirituall man be 
thus minded and enlightened, yet he muft feckefor 
more 5 becaufe this knowledge is but in part ; For wee 
how but in part, faith the Apoftle, 1 Corinth. 13. 12. 
that isj though wee know much of heavenly things, 
yet it is but a part of that wee ought to know, or that 
wee fhould know : therefore wee muft ever be bree- 
ding in the Spirit, wee muft be evergrowing towardi 

I 3 per- 





The Dotlrinc of tMoYtificatiM. 

How the 

ding en- 
n:ay doe 
gotvd to 
the reft of 
the facul- 

perfe&ion : now there can be no growing till the 
minde be enlightened,for this is a work of the minde 5 
and fo ifarre as the minde is enlightened^ fo farreis 
the will enlightened, and not oncly that, but the reft 
of the faculties arc enlightened accordingly. 

But you may againe fay unto mee, If this light 
which you fpeake of be feated in the minde, then bow 
farre doth this light redound unto the reft of the fa- 
culties, feeing the other feeme not to befehfibleof 
this light, becaufe many times there is fuch rebellions 
in them 1 

To this lanfwer, That earthly and heavenly min- 
dedneffe is feated in the underftanding 3 wilI,or minde 
of a man: As for example 5 A Lanthorne is the pro- 
per feat of a Candle, now it receives not the Candle 
for it felfe, neither keepes it the light to it felfe, but it 
receives it in to prelerve light,and to communicate it 
to others^e ven fo doth the underftanding, it doth not 
onely receive light for it felfe alone, but by prefer- 
ving of it, it doth communicate his light to the good 
of the reft of the faculties: fo the Apoftle faith, Tou 
are begotten by the wofdofTwthyUm.Li^. Now Truth 
is properly in the underftanding, it isfirftthcte^ and 
thence it doth communicate unto the reft of the fa- 
culties by redundance $ I (ay by redundance, but not 
by irifofion • that is, the light that is in the understan- 
ding doth redound to the- enlightening of the reft, 
but it; is conveyed to the reft by the Spirit, and foa 

No^forthe better explaining of this, wee fhall 
fliewttow, the undemanding being enlightne'd > may 


The Dottrine of CMMificAtion. 

doe good unto the reft of the faculties. 

Firft, the Reafon or Wifdome being firft enlight- 
ned, it refts not there 3 but flowes by a redundancy un. 
to the other faculties, and thereupon may take away 
thofe lets and impediments unto good:as thus, Wher- 
as ignorance or infidelitie was formerly a hinderance 
unto good things, making him that was ignorant un- 
capable of the my fteries of falvation, fo that he could 
not beleeve the promifes of the Gofpell a he could not 
bring his will and affe&ions to embrace the truth • 
which ignorance is now taken away by that light that 
is communicated unto him by the understanding. 

Secondly,, although the underftanding cannot re- 
move feare and anger, becaufe they are qualities of 
nature,and evill difpofitions of the foule,which ir got 
by Adams fall $ yet it may hinder the growth of them, 
it may withftand the a&ions of them. As a Py lot can- 
not hinder the raging of the Seas,it is not in his power 
to make'them calme, yet frc can 5 by ufing mcanes,doe 
fo much as to fave his (hip:(b a regenerate man,though 
he cannot ftay his impatient anger and feare, yet he 
may kecpe himfelfe from the adions of impatient an- 
ger, and fo bridle his immoderate feare, that he may 
not be diftra&ed with it. 

Thirdly, the underftanding may doe much good by 
inftrudions,when it is renewed,and therfore it comes 
many times that the reft of the faculties are overtur- 
ned by the reafon 5 as thus, when the will and atfeftk 
ons are immoderately fet upon a wrong objtft, the 
minde comes andinftru&s the will and affe&ionsof 
the vileneffeof the objedt, and the danger that will 







Tht Doflrinc ofLMortification. 

enfue ; and then contrarily informing them of grace, 
propoundeth heavenly obje&s unco them • hereupon 
they become affe&ed with them 3 and fo are turned by 
the Reafon. 

Fourthly, it may doe much good by the ruling of 
them, for the underftanding is the f uperior facultie of 
the foule, and therefore ic becomes a guide unto the 
reft : now if the underftanding be enlightned ( as I 
told you)it doth communicate his light by redundan- 
ce unto the reft of the faculties, then it muft needs 
follow that the underftanding being enlightned truly 
with grace, and the other faculties partaking thereof, 
they muft needs be ruled by it. Every inferiour is ru- 
led by his fuperiour 5 or at leaft fliould be fo 5 fo every 
facultie (hould be fubordinate unto the minde : now 
if there be a rebellion in them 3 it is the diforder of the 
foule, as the other is the diforder of the State. Thus 
much for the explaining of thefepoints,namely,what 
it is to be earthly minded, and what it is to be heaven- 
ly minded. 

The firft Ufe then (hall be, to reprove fharply fuch 
as favour the members of this bodie, and are inordi- 
nately affr<5ted with this earthly mindedneflc, fuch 
alfoas cannot deny thefe members any thing that js 
pleafant unto them, whereas they fliould be fuppref 
fed and mortified by the Spirit. The rich man feeds 
thefe members with his riches,the covetous man with 
his covecoufnefle, the proud man with his pride, and 
the ambitious man with his vain-g!oric,when as thefe 
are their greateft enemies 3 howfbever they are couze- 
ned by them ^ but if they did but know, if they were 


The Doftrinc of XMortification* 

but truly enlightned with grace,they would perceive 
the cvill of thcfc members, and how great an enemy 
this earthly mindedneffe were unto them, and then 
they would ftarve their bodies , fooner than they 
fhould deceive them of their foules. For firft, as there 
is nothing more hurcfull unto man than earthly-min- 
dedneffe • fo, fecondly, there is nothing more hate- 
full unto God 5 and thirdly, there is nothing more 
contrary unto theprofc(fionofChriftianitie,than the 
loving of thofe earthly members. 

For the firftj fay that there is nothing in the world 
more hurtfull unto man than earthly-mindedneffe, 
becaufe it makes him worfe than the beaftsjthe beads 
doe not finne,but thefc earthly members are the caufe 
offinneinus, and finne takes away the excellency of 
the creature. Innocency is the excellency of the crea- 
ture, fimply taken as he is a creature, and this was all 
the excellency that we had in Adaw^bux. finne tooke a- 
way that excellency .-therefore what lacob faid of Reu- 
ben, Gen. 49. 4. when he had defiled his bed, Thou haft 
( faith he ) taken away mj excellencies that is,that which 
I outwardly refpe&ed moft,may be faid of every luft- 
for what a man keeps, that is his excellency -the wife 
is the husbands excellencie 3 and therefore whenlhee 
is defiled, he hath loft his excellencie ^ for as a man 
keepes or lofeth that outward thing which he moft 
refpe&eth, fo he keepeth or lofeth his excellencie : 
The Starres that fall, when they are in the Element 
they fliine and give light, and then they are faid to 
keepe their excellencie • but when they once faH,theti 
they lofe their excellencie, becaufe they have loft 

K their 


more hurt- 
full co man 
than earth 
ly minded- 

When men 
are faid to 
lofe their 



Reaf.i . 


The Doftrinc of (^fortification. 

Sinne one- 
ly nukes a 
man lofc 
hi* excel- 


their light and fplendor 5 fo men are faid to lofe their 
excellencie when they give way unto their lufts. 

And the reafon is, firft, becaufe when the mind af- 
fects earthly things, ir mingles together two contra- 
ries, Grace and Chnft, with fhne and the world, and 
(o ecclipfeth the excellency of the one with thebafe- 
nefle of the other : As when gold and droflfe are ming. 
led, the bafentffeofthe one doth corrupt the other, 
foas the excellencie thereof doth not appeare^ but 
mingle gold wirhfilver 3 or let it be alone, and then it 
keepes his excellency, and is not ecc 1 1 pled : even fo, 
when a man is earthly-minded, and his aff dions are 
fet upon bafc objc <fts, with that enlightned know ledg 
he hath,he mingleth an ignoble and bafe objed toge- 
ther, and folofeth the excellencie of it. Now there 
is nothing that can make a man to lofe his excellency, 
but finne- for other things that happen unto a man 
are not able to take away his excellency,** reproches 
and imprifonraents in the worldjfor a man may keepe 
himfelfe heavenly minded for all the reproches and 
impnfonments that he (hall meet withall, if he can 
keepe out finne; all other things are unto him but as a 
candle in a dark night,which makes a man fee his way 
the better -fo all things in the world cannot ecclipfe 
the grace of aChriftian, but in thehardefteftatehe 
will fo keepe his heavenly mindedneffe,that his grace 
fhall the moreappeare. 

Secondly, finne pierceth men through 3 f ;r that 
which is faid of riches, 1 Tim. 6. 10. is true of every 
finne, It perceth them throw mih many forroms : that 
is, it wounds his foulc, and makes him to draw to.bis 


7 be J>ottrint of (Mortification. 

owne deftru&ion : Againe, finnc having once gotten 
pofleffion, will have no deniall 5 if once you give way 
unto it, it is reftleffe 5 for when a man hath fatisfied 
one Iuft, another comes to be fatisfied, till at laft his 
heart is hardened, and his Conference hath loft all 
fcnfe,andwhenitisthus with him, he is drowned in 
finne : he is, in this cafe, like the Silke-worme, that 
never refts turning her felfe in her web till at laft (hee 
deftroy her felfe : To earthly-minded men, when they 
areoncecatchtinthisfnare 3 they never n ft turning 
themfelves from one fin unto another, till at laftchey 
deftroy themfelves. 

Secondly, there is nothing more hatefuU and of- 
fenfive unto God than when a man is earthly-minded, 
for when a man is earthly-minded, hee fets up Idola- 
try in his heart :lfpeake not of the bodily proftrati- 
on, howfoever in time it may be, he will be fuch an 
one 5 but I /peake of covctoufnefle, that fpirituall Ido- 
latry of the heart,as the Apoftle cals ir^which is when 
the heart is once fbtted with thefe earthly things,that 
it drawes all the faculties of the foule after them, fo 
that the Commandements of God become a burthen 
unto him. Now there is nothing in the world more 
odious unto God than to be an Idolater, for he is a 
loathfome creature, one whom God hath left to him- 
felfe:now God never leaves a man till he forfakes him, 
but when he doth forfake God, then he is left to him- 
felfe: andthis is properly called the hatred of God, 
forthen God with-drawes from aman hisSpirit and 
fpeciall providence, becaufie he loathes him : And as 
it is with us, what a man loaths that he hates, and we 

K 2 know 




fo hacc/ujj 
co God as 


The Dottrint of ^Mortification. 


kflfe be- 
fecmeth a 
than earth 
ly minded- 

know that a man cares not what becomes of that 
which he hates ; fo it is with God in this cafe : For, I 
fay, the turning of a mans heart from fpirituall things 
to earthly, is the fetting up of Idolatry in the heart ; 
and nature her felfe abhorres to have the affe&ions 
drawne away : for as an Adultreflc is odious unto her 
husband,becaufe her heart is drawne away from him 5 
fo an Idolater is odious unto God, becaufe it drawes 
away the heart from God : and therefore the Apoftle 
faith,/"*. 4. 4. Know younot that the love of the world is 
enmtietoGod? that is, if you love the world it will 
make you commit Idolatry , and then you are at enmi- 
tie with God, and fo confequently God and you are 
at odds, you (land in defiance one againft another $ 
for who is at greater enmitie with God than an Ido- 
later i 

The third thing to be confidered, is. That there is 
nothing in the world that lefle befeemeth a Chriftian 
man or woman,efpecially one that profeffeth Religi- 
on, than carthly-mindedneffe 5 for this caufe an unre- 
generate man is compared to a Swine, becaufe all/his 
! delight is to paddle in the world, and to be wallow- 
J ing in it, as in his proper place ; for what would you 
haue a Swine to doe > but to delight in things that are 
agreeable unto his nature * But for a man that profef- 
feth Religion, to fall from his Religion unto pro- 
phaneneflfe, and to the love of the world, this is moft 
odious unto God, this God hates with a deadly ha- 
tred, this is a defyifing of God, and a trampling underfoot 
the bloudcfCbritt : It is nothing for a pi ophane man 
that hath not given his name unto Chrift, to lye wal- 
, lowing 

The D ottrine of ^Mortification. 

lowing in the world,and to goe from one finne to an- 
other ; it is,as it were,but the putting offone garment 
ro put on another, which is not unfeemely- or the 
pulling of a ring offone finger to put it on to another, 
wherein feemes noundecency 5 fothefinnes ofpro- 
phane r men feemc not to beunfeemely in regard of 
the perfons from whence they come 5 for there is no 
other things, at leaft wife better things to be expe&ed 
from them : but for one that hath profeffed Chrift, 
after long profeffion to fall greedily unto the world, 
this is unbefeeming a Chriftian man 5 other things are 
contrary unto grace,but this forfaking of the world is 
futable unto grace.For a covetous man that is profane 
there is no contrariety in that,it is futable unto his dif- 
pofition, but for any man that hath tafted of heavenly 
myjleries^s the Apoftle faith 3 #f£ fall away into 
a fwinifh difpofition, as to covetoufneffe, or pride, be 
fhall hardly he renewed by repentance -that is,he will hard- 
ly fcrape off that blot of relapfe : nay, many times the 
Lord meets with fuch by great judgments-as Salomon 
in his youth how did he maintaine Religion,yet in his 
age how fearefully did he fall into idolatryM/i being 
young, honours God in his youth, yet he fell away in 
his age, and the holy Ghoft hath branded him with 
three fearfull finnes:and fo AhaziahMc fell away from 
God to idolatry,and in his fickneffe fent to witches to 
help him:how unanfwerable were the ends of thefe to 
their beginnings 5 therefore take heed of Apoftacy. I 
fpeake of this the more, becaufe wee fee daily many 
in their youth are marveilous zealous, and pretend 
great love unto Religion,and yet if you mark the end 

K 3 of 



Heb. 6. 6. 


The DottrincofiMtrtificatietj. 

the back- 
fliding of 
the Saints, 
and the 

A three- 
fold caufe* 
of the 
ding of 
the gouly. 

Caufe I. 

Caufe 2. 

ofthcie( IfpcakenotofallJ who greater backfliders 
than them < and indeed this backfliding many times 
provestheportionof Gods children- the moftho- 
Iieft,anddcareftofGods Saints many times arefiib- 
jecft unto this alteration, and yet be deare and preci- 
ous in the fight of God : As we fee ia David& Peter. 
But there is great difference betwixt the flacknefTe 
of the Saints, and the wicked backfliding : the godly 
they may flacke,but it is but for a time 5 he is cold and 
remifTe in the duties of holinefle, but it lafts not, it va- 
niflicth away : on the other fide, the wicked lye and 
continue in Apoftacy unto the end • in thefe it is natu- 
rall, but unto the other it is but the inftigation of the 
divell working by fome luft upon one of the faculties. 
Now flacknefle or coldnefle of Gods children may 
feeme to proceed from a threefold Caufe: 

Firft/rom that hollow-hartednes that is in the chil- 
dren of God 3 which like a hollow wall fals when it is 
(hakffybecaufe it was not firme : fo their hearts being 
not firmly eftabliflied in grace,nor rooted in the know 
ledge of Chrift, when afflidions or reproches come, 
it (hakes downe that hold which they feemed to have 

Secondly^ he next caufe may proceed from the evill 
example of men,which by their infinuation may draw 
their affeftions away,. and carry them from that love 
that they had towards God:therefore take heed to the 
infinuation of wicked men, they will firft labour to 
know the defire of your heart, and then they will fit 
ihemfelves accordingly to deceive you 5 and befides, 
the devill workes effe&ually by them. 


The D ottrine of ^Mortification* 

Thirdly 3 the laft caufe may proceed from this,that he 
is removed from under a powerfull Miniftery which 
formerly he lived under,unto a carelcffe ftiepheard,or 
ac leaft an unprofirable one 5 hereupon he may grow 
remifle and cold in the duties of Religion : but never- 
thelefTe although this arifeth from men, yet the caufe 
is in themfelves 5 for what is the reafon that they fall, 
but becaufe they findefpirituall things dead in them, 
and an in-lacke of grace.Therefore Ibefeech you take 
heed of falling away, for if a man fliould runne in the 
wayes of holineflTc, and catch heat s that is, be enlight- 
ned, and then fie downe in a confumption of grace 3 or 
fall fickeofthe love of the worldj.furely it is afear- 
full finne: therefore let this teach every man to take 
heed to his (landing. 

Firft, for thofe that doc ftand, let them take heed 
that nothing take away their hold,whether it be pro- 
fit,pleafure,or delight: thefe the devill will ufc as in- 
ftrumentsto beguile you, but take heed that you be 
not deceived by them. 

Secondly, for thofe that have fallen unto earthly 
mindedneffe,let them learn with Philadelphia to repent 
and to doe their firHmrkes^ that is, let them labour to 
get out of this condition. 

Thirdly, for thofe that have not yet tailed of the 
fweetneffe of Chrift, let them here learae to be afha- 
med of themfelves,, becaufe they have negle&ed fo 
great falvation:and thofe that have had the meanes of 
grace a long time preach'd unto them in the evidence 
of the Spirit,and yet have not beene renewed • that is, 
have not left their fwinifh difpofition, may here bea- 



1 1 m 

Caufe 3 , 


A caveat 
to thofe 
that ftand. 

Thofe that 
have fallen 
Revel. 3. 


Thofe that 
haue not 
yet tafted 
of the 


Tong men 

Old men. 

of earthly 
neflfc an- 

Object. I 

J be Doflrine of UWortificatiM, 

(hamed.But it is a hard matter to perfwade the world 
of the truth of this point 5 theMinifters mayfpeake 
& pe rfwade, but it is God that muft change the heart, 
and make the man willing to have his corruptions 
mortified. Wee fpeake but to two forts of people, 
young men and old : Firft, young men when they are 
perfwaded to forfake the world, they replyjt ftands 
not with their youth to fet upon this worke ; they are 
not able 3 or at leaft not willing to leave their plea- 
fure. Secondly, old men, when they are perfwaded 
to forfake the world, reply alfo and fay, They have 
beene inftru&ed, and have made choice of this, and 
therefore are now unwilling to repent of their earthly 
mindednefle, left they (hould be reputed rcmiffc and 
weake in their j udgements,& therefore now they will 
not change their eftates which they have 1 ived fo long 
in. But howfoever ic is hard for a man to draw men 
out of their fwinifli condition,yet it is an eafier worke 
if God will be theinftrudter, if he doe put his Spirit 
into the heart, it will cafily expell theworkesofthe 
devill,thofe ftrong holds that Satan hath in the heart. 
Now the reafons that make men minde earthly 
things,to fticke fo faft unto them,are theft : Firft, be- 
caufe earthly things are prefent. To this may be re- 
plyed, It is true,earthly things are not at all to come, 
for that which wee have is prefent 3 thofe things of 
the world which wee enjoy and have in poffeflion, 
are prefent, as riches, honour, and the like : yet there 
are other things that are prefent which are of a higher 
nature, which we ought to fet our hearts upon, if we 
will be led by prefems , for Ioy in the holy Ghoft is 



The Doftrine of (Mortification. 

prefent,and Iuftification is prefent,and Regeneration 
is prefent,Remifl(ion of finnes is prefent, Reconcilia- 
tion is prefent. and you will fay that thefe are farre 
better than the things of this world:But {ay that thefe 
were not prefent but to come, yet wee account it a 
pare of wifedome to part with a thing prefent that is 
of fmalaccount,for hope of a better after wardsjw ho 
is there that will not part with a fmail thing prefent, 
upon condition of enjoying of a greater afterwards ? 
the world and the things of the world are nothing in 
comparifon of Grace and Salvation ; therefore what 
if thou forfake all thefe things, upon condition you 
(hall get eter nail life for them hereafter. For this is 
the difference betweene reafon and fenfe • Nature is 
carried away by fenfe, it ddights in that which it 
feeles, now fenfe is prefent; but reafon goes accor- 
ding to judgement, and refts upon hope : therefore 
let the children of God ufe their fpirituall reafon in 
the forbearing of prefent worldly delights, in hope 
of enjoying of better things $ and take heed of fenfe, 
be not led away by it, for it is ufually a great meanes to 
draw our heart and affe&ions from Grace to earthly 
things. Luk. 1 5.23. the rich Glutton when hee was in 
torment, had this anfwer from ^Abraham ^ Sonnt, Re* 
member that thou in thy life time hadU thy pleafure : that 
is, thou hadft it then when it was not a cime for plca- 
fure • thou waft led away by fenfe, and now thou muft 
bepuniflied. The Apoftle, /<*>*. 5 5. pronouncetha 
woe upon rich men,becaufe^w received par coafolati* 
on here . that is, you have received pleafure in a wrong 
place,for the earth is no place of true pleafure • there- 
in fore 


nature and 




The Doftrlnt oftMvrtification. 



A three- 
fold diffe- 
rence in 
the matter 
the fuperi- 
feriour fa. 
i culties. 

fore you have received your confolation $ you can ex- 
pe<5l no other pleafure hereafter, for you have fought 
true content where it is nor- therefore woe unto you. 
Amanthatmindes earthly things is like a man that 
hath a great grafpe,which cannot hold any thing more 
except hee let fall that which he hath : earthly min- 
ded men,thcy have their hearts full of earthly things 
and pleafurc,and therefore it is not poffible that they 
fhould gripe Ghrift and Grace, except they let fall 
that gripe that they have already of earthly things : 
Therefore this is afalfe Reafon that men doe objc&. 

Thefccond Obje&ion is 3 becaufe earthly things 
are fenfibly felt, and in things that are fenfibly felt, 
thcreis fweetneffe : but as for other things, they are 
onely conceived by the imagination, as Grace and 
other fpirituall things. 

To this I anfwer, men in this are exceedingly de- 
ceived : for if the lefTer faculty be fenfible,then much 
more the greater faculties, and if the inferiour part 
of the foule hathafenfible tafte, then certaincly the 
fuperiourpartof thefbule is the more fenfible part: 
for the greater faculties have the greater fenfe, and as 
they are larger fo they grow deeper. Toexplaine 
this, take a man that hath an af Aided Con(cience 3 as 
theConfcienceisthe greateft faculty, fo it hath the 
greateft fenfe in it ; for what it apprehends it is pre- 
sently fenfible of, whether it be joy orforrow. 

Now in the matter of fenfe betweene the fuperi- 

our and inferiour faculties, the Schoolemenmakea 

threefold difference. Firft, fay they, that fenfe which 

the underftanding or minde hath,is permanent it lafts 

__ for 

The D$ftrine $f LMortificatkn. 

forever, becaufe the things themfelvcs are perma- 
nent, it feeles Grace, Iuftification, Remiflion of fins, 
itfeeles God, and Chrift, and the Spirit 5 but the 
fenfeof the other faculties vanifheth and paffetha- 
way : As a man that hath for the prefent tafted a Ser- 
mon well, and another hath tafted a good woike,or a 
good turne done, which in time are forgotten 3 the 
remembrance of them lafts not for ever. Secondly, 
thefe naturall Senfes are but for the prefent; that 
which you now tafte is prefent, that which you tafted 
before is gone, this is the nature of thefe faculties; 
but it is not thus with the underftanding. Thirdly, 
thefe Senfes leffen through dcfeft and wearinefle 5 a 
man will bee weary with eating of honey, though it 
be pleafant to the fenfe 5 a man is weary with meat, 
and with fleepe, with reft, and with pleafure, when 
as thefe are delights,and very pleafant in the fruitions 
but over much of any of thefe makes them a burthen: 
butthefpirituallfenfes are not fo, for they are end- 
IeflTe • Iuftification, Remiflion of finnes, and Recon- 
ciliation, are without end ; therefore labour to finde 
the fweetneffe that is in God,reft not till thou get the 
Spirit which brings Grace into the heart ; and doe 
but talke with thofe that have tafted of this fweet- 
neffe, that have fu-ft tafted of earthly things, and now 
have tafted of fpirituall, and they will tell you of the 
excellency of the one above the oxhtx.Heb.ii.\^&c. 
They declare plaintly> that they (eekcaCitie, not in this 
world,for then they might vctum^butaheaverJy place. 
The third Obje&ion is,becaufe of the opinion and 
fpeechof men concerning thefe earthly things 5 and 

L 2 this 

*7 ll 




Mat. 14.1 1 

The Doftrine of CMortif cation. 

The Mar. 

this hath agrcac force : Efay 6^.Wotumee y forlam a 
man of uncle Ant lippes, and dwell in the widddl of a people 
of uncleane lippes : that is 3 1 fhall have a bafe opinion of 
this people, if I (hall prophefie unto them. So CMat. 
i^.ll.CMany falfe Prophets Jlmfl arife and deceive many \ 
that is,mcn fliall he taken in a trap to doc evill,by the 
f *Ife opinion and fpeech of the multitude • for men 
that fall into wours. are alwayes drawne by fancy. 

Tothislanfwer, Firft, you fhall finde them but 
mouth-friends, and therefore when they perfwade 
men by fpeech and opinion, it is bwCaufe they would 
deceive; and therefore I befeech you take heed of 
them: It is a dangerous thing when the devill will 
flow with our Heifer : that is, when he will ufc our fan- 
cy and appetite as an inftrument to drawustofinne: 
You fee the danger that t^fdam fell into, when£i* 
was made the Inftrument, by being led by fancy and 
opinion 5 the devill fhewes her the excellency of the 
Apple, and by his perfwafion fhe is drawne to tafte of 
fc*So 1 read of a Marty r 3 who when he came to fuffer, 
his friends perfwaded him toturnc 5 he anfweredthus, 
Tou /peake it out of love, but there is one within you who u 
mine enemy, that perfwades you thus tojpeakc^. In like 
manner fay you, that the opinion and fpeech of men 
is good, but there is an enemy within that ufeth de- 
ceit. We have a proverbe,// u good telling of money after 
ones father: fo it is good trying the fpeeches of the 
deareft friends, left there be deceit in them. 

Secondly, to this I anf wer 3 to be fure not to be de- 
ceived by the falfe opinion of men 3 it is to get found 
knowledge hi the Word, and from it to gather a per- 

The Doftrinc ofLMortifcatien. 

» ii i iiu. i ■, ■ ii ii » i» . i wi m i i m t t i i «ii iiii nr.w i i. ' „ l m» i «w > Mm nm mm mm ■ ■ —■1 - 

cmptory conclufion, that we will not be drawne no 
further than wee are warranted by that : Now a man 
muft looke that he ftand upon his owne bottome,and 
not wholly on another maBs judgement, A man that 
fers himfelfc upon a good groundsill ftand faft when 
others (hake and fall 5 now this ground is the word ol 
God'and when wee have this ground/o refolve with 
Jojhua, that whatfoever others doe, land my houfewili 
fervethe Lord : and peremptorily totake up the refa- 
ction of Peter yTbough all the world (hould for fake Chrifl, 
yet we mil not. I fay, a peremptory will to doe good, 
is good • though we have not power to effe&it^ but 
we muft looke that it be upon a good ground • for we 
mutt know that the way to heaven is not abroad foot- 
way, where many footfteps appeare, as a path-way is 
to a great Citie 5 but it is a narrow way, and therefore 
we muft throng hard : befides, there are not many 
going that way $ and therefore we muft not give eare 
unto the opinion and fpeeches of the multitude. 
You know a man of undcrftanding, if a childe come 
unto him and fpeake of his rattles and bables 3 he will 
notanfwerhim, becaufe they are too bafe things for 
him to talke about ; and if he doe fpeake unto him, 
it is becaufe the childe wants understanding to con- 
ceive of other things :fo it is with carnall men, as the 
Apoftle faith, 2 Pet.i.iz.Theyfteakeevillofthofe things 
the) know not, becaufe they want fpirituall knowledge : 
I They are like a Countrey-man,that comes^and feeing 
J one draw a Geometricalllme, begins to wonder what 
itmeanes, marvelling that hewilifpend his time in 
drawing of fuch a line, though he kno wes* well the ufe 

L 3 of 


A good 
ground re- 
quired for 
doing of 





i Pet. 4.4, 


The DoBrineof ^Mortification. 



of it that drawes it , and to this purpofe theApoftle 
faith, 1 /V/.4. 4. They marvell that we runne not with them 
wtotbe fame exceffe of riot .-that is, they cannot fee the 
reafon why wee fliould not be as prophane as they. 

The fourth reafon wherefore men will not fet up- 
on thefe corruptions 3 is 5 becaufe of a falfe opinion and 
overvaluing of them, and therefore they thinke they 
doe nothing in the getting of them but what they 
defervc, and that they are worthy their labour and 

To this Ianfwerj Let men lookeunto this, that 
theybe not deceived in them,and compare them with 
the Scriptures : for if you judge of things as the Scrip- 
ture doth, it will appeare that the reafon is falfe, but if 
you doe not, although they be vanitie, yet they will 
deceive you whatfoever you eftecme of them,for the 
truth is, that there is nothing in them but vexation of 
fpirit 5 you (hall finde great inticements, and much e- 
vill in them : befides, they will fill your hands full of 
much evill and bloud ^ that is, they will give thee no 
true Ioyrfor what joy hath the murtherer of his mur 
ther * Now the reafon wherefore they cannot give 
true Ioy,is,becaufe they are under the facultie of joy : 
As the eye is weary quickly with looking on afmall 
print, but let the print be futable unto it, then it will 
delight in it 5 fo it is with the facultie of joy, if there 
were no wearinefle brought to it by them, then men 
would not be weary in the acquiring of them ; but we 
fee there is fuch an awk wardneffe in the minds of men 
for the getting of them, that it weares the minck, bu- 
fatisfies it .23. faith the Prophet, Let not the 


The Doflrine of^Morlificauon. 

wife man glory in his wifedome, nor the ftrengman in his 
Jlrength, nor the rkh man in his riches: that is, he hath 
nocaufetoglory in any outward thing, becaufeitis 
the Lord that (hv a weth judgement, andean diflblve 
any creature to nothing • but if he will glory, let him 
glory that heknowes God;for the true knowledge of 
God bringeth true Comfort and Ioy, But it is not fo 
with the creatures, for there is no creature can bring 
good, or doe good orevill without God- I fay, no 
creature can bring comfort unto a creature without 
God- for God, if he is the fuftainer of all creatures, 
fo like wife he is the Author of alK But if wee come to 
fpirituall comfort, God doth not communicate it un- 
to any creature, no creature hath part of it: The crea- 
ture nourifheth us not (imply as it is a creature, but it 
becomes nourifhable by reafon of that which is put 
unto it 5 as the fire brings light & heat,hcat is the mat- 
ter of the fire, light is but a thing orqualitie that de- 
pends upon it 5 fo the matter of every comfort is God, 
and of all things in the world,though the inftruments 
that doe convey this comfort be a creaturertherefore 
you may have the huske when you want the kernell ; 
that is, you may have thefe outward things, and yet 
want the fweetneffe of them. And this is when God 
turnes away his face from a man in the creatures,then 
the comfort in the creature is gone-and therefore Da- 
vid, prayed, Turne not thy face away from thy fervant: 
that is, take not away my comfort. AH mens com- 
forts ftand in Gods face : let a man be never fo rich, 
let him have wife and children, lands and pofleflions, 
give him what outward things you wilhand what joy 



All mens 
{land in 
Gods face. 






The Doclrine of ^Mortif cation. 

■ ■■ II II II ■ "—Ml 11.11 ■ >«*—■——■— 

and comfort is in them if Gods face be turned away < 
Ahab'is rich enough, and Haman hath a wife and chil- 
dren,and yet what comfort and joy had they in them? 
It is not the creature that can yeeld true comfort, but 
it is the All-fufficicncy that is in God, and from him 
derived unto them; As for example. Take a man that is 
in defpaire.tell him of the world^make large promifes 
unto him in this kinde 3 none of all thefe will comfort 
him, they are fofarre from miniftring comfort, that 
they adde unto his forrow, efpecially if his griefe be 
foramatteroffinnc 5 but tell him of. God, and his 
fuflficiency of Chrift, and of luftification , and Re- 
miflion of finnes, then he will beginne to have fome 
joy in God : And as the prefence of God is now moft 
comfortable, fo in hell the knowledge of God and 
his prefence (hall be their greateft torments. There- 
fore let my advice be unto you that which the Pro- 
phet Oavid gives in the like cafe, Pfal.62.2s - Truft not 
in opp> efiion, and if riches increafe, fit not jour hearts upon 
them ; that is, fet them not fo upon them, as to place 
your happinefleinthem. 

The U(e then may ferve for the juft reproofe of all 
earthly minded men, and for exhortation unto all to 
leave their earthly mindednefTe : Let us all therefore 
labour to deprive our felves of all inordinate defire of 
them; efpecially it concernes thofe that abound in 
them, to keepc a ftrong watch about their hearts, left 
this viper lay hold upon them : for as it is a hard thing 
tokeepe a cup that is full without fpilling, fo it will 
be a hard worke for thofe that have their Clofets full 
of earthly things, not to have their hearts taken up 


The Dottrinc of ^Mortification. 


with them 5 and therefore our Saviour faith, It is a 
hard thing for a rich man to enter into the kingdomt of God. 
What is the reafon of this * becaufe it is hard to have 
abundance of outward things, and not to put truft in 
them: attf what is faid of riches may befaid of any o- 
ther outward thing whatfoever, whether it be plea- 
fure,or honout^for thefe all worke the heart of a wa- 
xiedifpofitionto evill, fo ask will take any imprefli- 
on,it will be ready to receive into the foule any finne, 
or imbraceany Objeft, and carry the impreffion of it 
unto a&ion. 

Now what fliould move us to mortifie thefe earth- 
ly members t Thefirlt Motive is, becaufe if we doe 
not mortifie them, the devill will enfnare us by tffbfe 
earthly members, though we feeme not to be within 
his power : As a Dogge that hath broken away from 
his keeper, yet going with his chaine hee will the 
more eafily be taken: fo thefe earthly members are as 
a chaine, whereby the devill layes hold on us 5 there- 
fore if you would not be taken by Satan, then morti- 
fie thefe earthly members, 

Thefecond Motive to move us to mortifie thefe 
earthly members is, becaufe one earthly member, or 
the reigning of one finne in us,tyes us faft from Gpd, 
andbindes us faft to the devill: now what matters 
it whether a man be tyed with one chaine, or twenty 
chaines if he be tyed faft. • fo what matters it whether 
hee bee tyed with one finnSJ or many finnes, if one 
keepes him from God : For as one Grace 3 truely 
wrought by the Spirit, makes a man righteous 5 fo 
one raging fin makes a man unrighteous. Men thinke 

M that 

Why it is 
hard for a 
rich man 
to be Pa- 

Motives to 
our earth- 
ly mem- 




One reign- 
ing finnc 
make* a 
man un- 

The DoflrineoftJWortific&tion. 

Luke 9. »$, 

that they may retaine fome finne,and yet bee righte- 
ous 5 but I fay, if thy heart bee fet upon any earrhly 
thing, if it be but an immoderate care for thefe earth- 
ly things, or if it bee but fearc of fuch or fuch a man, 
which may feemc to bee but a fmall thing, that tyes 
thee from God 5 1 fay, if you looke unto fuel? a man, 
if a matter of Confcience come before thee,and thou 
dare not' doe juftice for feare of him, but will in this 
cafe rather breake with God,it is a figne that there is 
no true Grace in thee,thou art as yet earthly minded: 
but if thou be heavenly minded, thou wilt fet thy re- 
folution thus • This thing I know to be juft and right, 
it is a matter of Confcience, though all the men in 
the«vorld fhould be angry with me,yet I will doe it. 
And therefore our Saviour faith, Except hee deny bim~ 
felfe, btec&nnot be my Difciple, Luk.p.z 3. that is, if hce 
caft off all felfe-love of thefe outward things, fo as he 
will not fet his heart immoderately upon them. But 
it is now farre otherwife with men, they will doe as 
other men doe $ like the Planets, they will turnee- 
very way ; and therefore it is iropoflible but Satan 
fhould catch thefe men, becaufe they love to play 
with his bait: deceive not thy felfe, if thouforfake 
fome, and doe not forf ake all, thfiu art as yet not hea- 
venly minded : For a man may not bee altogether 
covetous, and yet not renewed ; he may not gripe fo 
faftafter the world as another, and yet not be depen- 
ding upon God, fuch an «ie is but an earthly minded 
man :. foa man may be religious a while, and he may 
deny himfelfe either fome finne, or elfe the company 
of wicked men,and yet when he comes but urito this, 


The Dotlrinc of CMortification. * 

that hec muft deny himfelfe in all his pleafures, here 
he ftands at a ftay, Gods Grace and Salvation and he 
parts, hee will not buy it at fo deare a rate, as to lofe 
his pleafure in thef e outward things. 

But you will fay unto me, .How (hall wee doe to get 
this loathing of earthly things? Therefore, for the 
better helping of you unto this worke, wee will now 
come downe to confider fome meanes by which you 
may obtaine it. 

Firft,if you would get a loathing of earthly things, 
the firft mettaes, is, to get a found Humiliation : For 
whatisthereafonmen doe fominde earthly things, 
and why they doc not place heavenly things before, 
but becaufe they have not felt the bitternefTeoffin. 
Now the true ground of Humiliation,is the hating of 
finne,outof love unto God: but men turne it ano- 
ther way, they make another ground of Humiliation. 
For firft, it may bq they are humble becaufe of the 
fearc of judgement that is prefent,or one that is likely 
toenfue,butnot forfinas itisdifpleafingto Goditheir 
heart, it may bee, is broken, but it is not made better. 
Secondly, it may be they are humbled be£aufe of 
fome generall lofle of outward things, or of fome 
generall judgement that is befallen, the land,or it may 
be a particular lofle of credit, or the like, but not for 
any particular finne. . 

Thirdly, it may be thg*e was a deeper ground, the 
perfons of fome men that were rich, but now are fal- 
len, and therefore becaufe their hopes depended up- 
on this man, and now being unable tohclpethem, 
they are dejefted. Butthisisafalfe Humiliation; for 

M 2 true 




Meanes Co 
the loa- 
thing of 







The Eottrine of (JHortif cation. 

true Hu- 

ty cf fpi- 


A conftaat 
and dili- 
gent watch 
over the 

true Humiliation confifteth in an abstaining from fin, 
becaufe it is difpleafing unto God 5 and a raifing up of 
the heart by Faith, in Chrift to belecvethepromifes 
both of Iuflffication, and Remiilion of finnes, and 
then from hence flowes a loathing of firine. 

Secondly, if you would get a loathing of earthly 
things, you muft remember the royalty of thefyirituall 
things*, what the excellency of them is 5 they farre 
furpafle all the things in the world : Grace bath the 
grcateft power in it, it is able to quench fire, to flop the 
muthes of Lions, #*£• xi.34. Now if met did but be- 
leeve that there were fuch a power in Grace, they 
would never bee brought to* minde earthly things : 
therefore labour to ground your felves in the true 
Knowledge of God, get good Arguments in your 
feives of the precioufneffe of heavenly thingsjfor if 
a man be not thus groundcd,but fhall fee greater argu- 
ments to the contrary, hee will prefently begin to fu- 
fped chat fpirituall things are not the beft. Now when 
aChriftianis thus grounded, hee is abletodifcerne 
things of a contrary nature 5 therefore bring them un- 
to the wiall,and the more you try fpirituall things by 
a fan&ified judgement, the moreexcellent they will 
appeare^but if they be not fpirituall things,the more 
you looke upon them, the bafer they feeme to be. 

Thirdly, if you would get a loathing of earthly 
things, then labour to keepe z conftant and diligent 
watch over your hearts : for when a man fets his heart 
and mind upon earthly things, they will worke care- 
Iefneffe and remifncflc of better things • it fo pof- 
fefferh his heart with feare, that: he altogether negle- 


The Do firing of ^Mortification , 


<5teth fpirituall things • it will make thee careleffe in 
prayer, and other holy duties. Take heed therefore 
of filling thy heart with earthly things/or it will take 
away therellifh of fpirituall things 5 and if once the 
fweetneffeofthembegone, thou wilt make finall ac- 
count of them 5 Take heed of too much pleafure, for 
then you will negled prayer in private^and take heed 
of abundace of riches,for they have a drawing power 
in them: And here what Chrift fpak unto the Church 
of Smyrna, Rev^. 8, 9. / know thou art rich, drcmuybe 
faid unto yoj,I know you are rich,by the great labour 
yee take after the riches : men take much paiqes for 
the getting and keeping of earthly things, thenhow 
much more fhould they labour to gee and keepe fpiri- 
tuall things ; labour to keepe your hearts in tune^ la- 
bour to keepe a rellifli of fpirituall things in your 
hearts, and expell whatfoflyer is contrary unto it : 
Take heed of immoderate love of riches, pleafure, or 
honour; take heed that you incroach not upon the 
Sabbath/et that apart for the inriching of your foules. 
I fpeake not this becaufe I would have you carelefle in 
your places and callings, but I would have you caft 
offallunnecefiary occafions and bufinefles which you 
draw upon your felves,by reafon whereof yee negkii 
better things. It now remaines that I give you lome 
tneanes to g^t heavenly-mindedneffe. 

The firft meanes, if you would get heavenly min- 
dedntfle,is this, You muft labour to get Faith for the 
more Faith thou haft, the more thou art in heaven : 
Faith overcomes th£ world, which fets upon us two 
wayes: firft, by promifing things that are good s fe- 

M 3 *condly, 


Meanes to 
get hea- 
venly mia* 


A twofold 
fnare of 
the worW. 




The DoftrineoftsMortification. 

condly,by threatning that which is evill.Now Faith 
overcomes both thcfe : For, 

Frrft 3 the world tels thce,that if thou wilt be earth- 
ly minded,thou (halt get refpett and credit,thou (halt 
get an Inheritance,thou (halt be a King ; but Faith tels 
thee 3 that if thou wilt be heavenly- minded,thou (halt 
get credit and refpecfl with God and his Angels, and 
an Inheritance undefiledjmwortallfvhichfadeth not away 5 
thou (halt be as a King, and a Prince here in this life, 
over the world, the devill, and thine owne corrupti- 
ons, over all thefe thou (halt be more than a Con- 
queror, and have a Crowne of glory in the life to 

Secondly, the world tels thee,that if thou wilt not 
be earthly minded, thou (halt lofe thy wealth and ri- 
ches,thy honour and thy credit,nay,thy life alfo ; but 
Faith tels thee 3 that if theft beeft earthly minded,thou 
(halt lofe thy fpirituall life, and riches, and (halt be 
poore in the graces of the Spirit 5 thou (halt lofe ho- 
nour and credit with God and his children 5 nay,thou 
(hale lofe eternall life. Thus Faith overcomes our in- 
ordinate iffedtions to the world,and makes us heaven- 
ly minded. 

The fecond meancs,tfyou would get heavenly min- 
dedne(fe,is this, You rauft labour for Humilitic : this is 
'hat which the Apoftle lames exhorts us unto,/4w.4. 
8 . Clenfeyour hands you [inner s, and furifie your hearts you 
double minded $ & then humble your /elves, cajl your (elves 
downe^and the Lord will ratfe you up. Where wee may 
note/thatW ore our hea; ts and hands can be clenfed, 
we mud j?e caft downc. This wc may fee in the Para- 

TheDoftrine of ^Mortification. 

ble of the Sower,£^ 8, 8* two of the forts of ground 
were not fie to receive feed becaufe they were not 
humbled,and therefore the Worfthad not that effe& 
in them as it had in thofe that were humbled,plowed, 
and had the clods broken. It is with an humble foule, 
as it is with an hungry and thirffie man ; tell him of 
gold and fil ver , he cares not for it 3 only give him meat 
and drinke, for that is the thing he mod defires 3 and 
ftands moft in need of : oftike a condemned man, tell 
him of lands and pofIeffions,he regards them nothing 
at all $ for nothing will fatisfie him but a pardon : fo 
it is with a Chriftian that is humbled and caft downe 
under the fexifeof the wrath of God for fiane ; tell 
him of any thing in the world in the moft learned and 
excellenteft manner that poffibly you can 3 yet nothing 
will fatisfie him but the love and fawur of God in 
Chrift, he can rellifh nothing but heavenly things -, 
nothing will quench his thirft but the imputed righ- 
teouftieffe of Chrift.Thus you fee that Humilitie is an 
excellent mcanes upto heavenly mindedneffe. 

The third meanes 3 if you would get heavenly min- 
dednefle 3 is this, thoumuft labour to get; thy /#%£- 
mmt rightly informed^ efpecially concerning earthly 
things : The reafop wherefore men are fo befotted 
with the world, is, becaufe they doe not conceive of 
the things in the world fo as indeed they are, they 
thinke better of them than they defcrve, and looke 
for that from them which they cannot afford them : 
therefore heare what the Preacher faith of them . Sa- 
lemon faith, that they ye vanitie and vexation of fpirit: 
yea 5 hc calls all vanitie : And in another place he com- 




A judge- 
rightly in 



The Doflrine ef UWertificatiw. 

A fight in- 
to tnt. All- 
fuffi iency 


pares them to things that are moft variable, and moft 
uncertain^ to graffip that witheretb 3 to a fhadow that 
is fuddenly gone 5 tnisistheefteeme that the Wife- 
man bad of earthly things. And thereby we may fee 
that they are not truly good, becaufe they are uncefr 
taine things,and promife that which they cannot per- 
forme unto us ; for at the beft they are but things 
wherein,as through^ crevice,we have a fmall glimpfe 
ofthe true good 5 yet they themfelves are not over- 
good , becaufe they are not the caufe whereby the 
xhiefe Good is produced 5 neither are wee able to 
keepe them 5 for at fuch or fuch a time they will be 
gone 5 fo that they are neither true good, nor our 
good 5 and therefore this fhould weane us, and our 
hearts from them. But let us ftriVe to fet our affe&i- 
ons on things that are durable good, and fubftantiall 
good, which will not deceive us 5 and will promife 
us nothing but that which it will performe farre be- 
yond our deferts : therefore labour for a right infor- 
med judgement. 

The fourth meanes,if you would get heavenly min- 
dedneffe, is this, Labour to get afight into the All-faf- 
ptencieofGod: Remember what the Lord faid unto 
^brabamjam God AlLJitjftcient ^walke before me and be 
ufrigbt. God is an AU-fufficient God for gencrall 
good ; things of this life are at the beft but particular 
good 5 as h ealth is a particular good againft ficknefle, 
wealth and riches a particular good againft povertie, 
honour and credit a particular good againft difgrace ; 
but God is agcrierallgood 3 an4 the fountaine of all 
goodneffe: other things are but created, like cifterncs, 


The Doclrine of ^Mortification. 

that good f hey have is put in them • therefore the 
Lord complaines of the people^ ler. 2.* 13. Tbey have 
Jorfakn me the fountain of living waters, and have digged 
to thtmf elves Ctfi ernes that willbtldno water$hzx is,they 
have forflken God the fountaineof all good,and have 
chofenunto themfelves the creatures, thai have no 
more good fhan thai which comes from God, the 
fountaine:As a man that forfakes a fountaine that con- 
tinually runnes, and betakes hirafelfe to a crack'dCi- 
fterne that hath no water but that which commeth 
from the fountaine, and is alfofubjcd to Iofe his wa- 
ter 5 fo when men let their hearhon earthly Ihings, 
they forfakc God who is All-fufficient for them, and 
feeketo his Creatures which are inefficient and una- 
ble to helpe themfelves : therefore you ought to 
thinke ofthefe things, to the end you may be heaven- 
ly minded. 

The fifth meancs to get heavenly mindedneffe, is 
this, To Remember from whence tbou art fallen, Rev, 2.5. 
this is for thofe that have beene heavenly minded,and 
now are earthly minded. It is with many Chriftians 
as it is with the (hadow on the Diall, the SunnepaP- 
feth, and they know not how : or as a man going to 
Sea, firft he lofeth a fight of the Townes and houfes, 
then the fight of the Churches and Sceeples,and then 
he lofeth the fight of the mountainesand hils, then at 
laft he feeth nothing but the motion of the Seas ^ fo 
there are many Chriftians that make a godly (hew 
of profeflion at firft, but by degrees fhey fall away, 
till at length they become nothings they leave the 
good profeflion, and take up an outward profefling of 

N Chri- 


Ier.z. 13, 

A rcmem- 
whence we 
are fallen. 
Rev.*, y. 


I 82 


A fpiritu- 
ali Con- 


Such are 
fitly com- 
pared CO 
nc^ers I- 
Dan. 1.31. 

7 be Doff me of UMortification. 
1 ■ ■ — ... i.. ■* " ' 

Chriftianitie, and doe all in hypocrifie:ic is with thefe 
men as it is with a man that hath a Confumption in 
his bodie ; firft, he growes weake • fecondly, he lo- 
feth his colour . 3 thirdly 5 helofcth his rcllifhand tafte, 
and this is the moft dangerous of all : fo it i#in a fpiri- 
tuall Confumption 5 firft, they are weake and feeble 
to performe holy duties 3 fecondly 3 they lofe their co- 
lour, that is 5 their cheerefulnefTe in the performance 
of holy duties ; thirdly,which is the worft of all, they 
lofe their rellifh, they cannot tafte wholefome Do- 
&rine, they delight not in the pure Word ; and this 
is dangerous, and hard to be recovered. A Confump- 
tion at firft is more eafily cured than difcerned 5 and 
at length it is more eafily difcovered than cured $ fo it 
is with the fpirituall: the ficknefTe and the weaknefle 
of the foule may at the firft be more eafily cured than 
difcerned, but when they beginne to lofe their co- 
lour and tafte, it is more eafily difcerned than cured. 
This is a marvellous dangerous cafe ± and therefore 
to prevent this fickneffe of the foule, let men remem- 
ber from whence they are fallen : I can compare fuch 
Chriftians to nothing fo fit as unto the Imageof 2^f- 
I bucbadnezzar^ which he faw in a vifion 5 the head was 
! of gold, the brcft, (boulders, and armes offilver, the 
thighes and legges were of braffe and Iron, and the 
feet were of clay : fo many Chriftians, at the firft, for 
their zeale, knowledge, tenderneflc of confidence, 
are as pure as gold 5 afterwards, they grow more cold 
andremiffe in the performance of holy duties, than 
before«as alfo not fo caref ull in the keeping of a good 
conlcience . and this is worfe than the firft,even as fil- 


The Doflrine of ^Mortification. 

verisworfethangold; againe, they come to a de- 
gree worfe than that, like braffe and Iron, dead and 
cold to every thing that is good ; then at laft they 
come to clay 5 that is, to be earthly minded, minding 
onely the things of the earth : and therefore if thou 
wouldeftget heavenly mindedneffe , and keepe oflF 
this fpirituall Confumption of thy foule, remember 
from whence thou art fallen. 

Having already (hewed you the difference between 
earthly and heavenly mindedneffe, and alfo (hewed 
you the meanes whereby you may get out of earthly 
mindedneffe, it now remains that we lay downe fome 
motives to move you to this worke. 

The firff Motive to move all men from earthly 
mindedneffe, is, becaufe heavenly things are a better ok 
jefl : the defire doth not dye, but change 5 the affecti- 
ons and defires arc but changed from earthly things 
to heavenly thingsmow every defire hath a conjun&i- 
on with the things that they afftd • if it be but an 
earthly defire, it hath a conjunction with an earthly 
objeft • fo if k be an heavenly defire, it hath a ron- 
jun&ion with an heavenly objift. Now if men did 
but know, or at lead would be perfwaded of this 3 it 
would be an excellent meanes to perfwade men to 
leave earthly mindedneffe: for what is the reafon that 
men will not proftffe Religion, but becaufe they fiy, 
then wee muft be crucified unfo the world, and the 
world muft be crucified unto us /that is, they muft 
leave all their pleafure & is true,thou muft 
be crucified unto the world, thou muft leave inordi- 
nate care of earthly thingSyall diftrufting care, which 

N 2 is 


Motives to 




things a 
better ob- 

8 4 

The DoBrint of {Mortification. 

No fwcet- 
ncfie in 

is a companion of earthly-mindedncfle in unregenc- 
rate men ^ now what loffc will it be unto thee, if thou 
have heavenly af&dions for earthly? Will not a man 
willingly part with droffe for £olcU A man that is 
recovered of a dropfie, what if a neceffitiebe laid up- 1 
on him to abftainc from exceflTc in drinking,would he 
not rather willingly leave his defire, than have his 
difeafe to relurne i So 3 what if thy affc&ions be chan- 
ged from earthly to heavenly things, fo as thou doft 
I ecle the burthen of immoderate cares caft off thee i 
w hat though a neceffitie be laid upon thee not to en- 
tangle thy ielfe with the things of this worldjis it not 
for thy f oules health to keep it from a Confumption? 
If men would be perfwaded of the ben*fif that comes 
by this heavcnly-mindedneffe, and that it were but a 
change of the defire$not tolheir loffe, but their great 
advantage, furely they would not be fo backward 
from getting of heavenly-mindedneflerthereforc la- 
bour fo periwade thy heart of the truth of this grace, 
for this doth not fo ty e a man from the world that he 
muft not have any thing to doe withit,*8ut it orders a 
man in the worlds it keepes him from all inordinate 
cares of the world, and all inordinate defires of earth- 
ly things, it lets all the faculties of the foule in order, 
and it kts the body in ordennow if men did but know 
the bene fii of this change^hcy would be more eafiJy 
perfwaded to leave earthly-mindedneff/. 

The fecond move all men to leave earth- 
ly- mindedjifrffej is, becaufe there is nofmetne^ein theft 
earthly ntewters^heve is an init fficiencic in them, they 
cannot give any true content to the heart of a ra»n t 


The Dottrim of (JMortificattM, 

and chat they cannot doe it, this is cleare by two par- 
ticulars : firft, this arifeth from the mutability of the 
things • Secondly, it arifeth from the difpofuion of 
the perfons. 

Firft, I fay, they can give no true content unco the 
heart of a man or woman, becaufe they are mutable, 
and fubjed to change : now you know that all earthly 
things are mutable, they have a time of being, and a 
time of not being : let the heart of a man or woman 
be fet upon any of thefe earthly things, and the loffe 
of it will bring greater forrow of heart,by how much 
more hechath fet his heart upon them : if immode- 
rately, then the forrow is the greater 5 if moderately, 
the forrow is the lefTe ; but if hee fet bis whole heart 
upon any thing,whether it be his riches or his honor, 
or his pleafure, the lofle thereof will caufe much for- 
row of heart : now it is onely G race that gives true 
cotent unto a Chriftianjfpirituall things they change 
not, they are conftant, immutable, and permanent, as 
Iuftification,Remiifion of finnes,and Reconciliation, 
thefe are not fubjeft unto any change, they cannot be 
loft ^ for when the heart is fee upon heavenly things, 
the comfort cannot be removed, becaufe the caufe of 
that comfort continues. Now comfort in Chriftis 
the true content of the foule, and therefore where 
Chrift is by his Grace in the heart, there is content. 
Secondly,! fay,they can give no true content unto 
a man or woman,if we confider the condition and the 
difpofition of the perfons 5 and that two waies: firft,if 
we confider them as good men,and fo belong to God$ 
or fecondly, if wee confider them as bad men, and fo 

N 3 nor 



they are 


Becaufe of 
our condi- 




The Dottrineoj LMortifcatiov. 

! Wicked. 

noc belonging unto God, wee (hall fee that outward 
things cannot yeeld any true content unto either. 

Firft,if they be good men 3 and fo belong unto God • 
yet there cannot be fuch fweetneffe in them as to give 
true content unto the foule.For many times they are 
acaufe,orat leaft a meanes to draw affli&ions from 
God upon a man : for God is a jeahus God$ that is } a God 
hating fpirituall Idolatry, Now when the heart of a 
man or woman is immodcratejy fet upon,when,I fay, 
his heart runnes a whoring from God after earthly 
things,whether it be after riches,honour,or pleafure, 
the Lord will be fure to meet with him, & whip him 
home for ic: As we fee in David and Eli^iDavtd will 
fet his heart upon Abfalom, the Lord will be fure to 
meet with his Abfalom above all the reft, if Eli will 
not corrcd his fonnes,but let them difhonorthe wor- 
ship and ferviceof God, God willcorreft them him- 
felfe. And this arifes from the nature of God^for God 
hath a fatherly care over his children, and therefore 
will not fuffer them to foile thefelves with the things 
of rhe world, nor their aflfv&ions to be drawneaway 5 
and therefore the Apoftle faith, that be cbafiifetb every 
fonne whom hedetb receive^ that is, if a man or a woman 
do belong unto God, they (lull be fure of forrow and 
affii&ion-and thefe are fent unto them to weane them 
from the things ofrhiswoild, to put ge out of their 
hearts that fweetneffe that they are ready to conceive 
in thefe outward things, by reufon of that corruption 
chat is in them. 

Secondly, if they be wicked men and doe not be- 
long unto God,yet there lfaall be no fwcetnes in them* 


Tbt Doclrine of ^Mortification* 


for if he be not regenerate, outward things are not 
fan&ified, and where they are not fan&ified unto a 
man or a woman,no fweetnefTe can be expe&ed from 
them: And the reafon is, becaufe they have not peace 
ofconfcience,which proceeds from grace.No w how- 
foevcr worldly men may feeme to the world to have 
true content,and to be filled with joy,yet the truth is, 
it is a ficke joy ;for their conferences are ever accufing 
ofchem, and they are in a continuall feare that they 
fhall lofe one another : therefore the Lord will be 
fure to afflift them, Pfal. 5 5. 19. the Lord will heart and 
affiiftihefe becaufe the) have no changes , therefore they 
feare not God • therefore doft thou lee a wicked man 
profper in the world, and is not fubjeft to fuch crof- 
fes and loffes as other men are, it is a foule figne that 
that man doth not belong unto God,but is one whom 
God hath appointed unto damnation : For this is the 
nature of earthly-mindednes, it cafts out of the heart 
the feare of God in an unregenerate man $ now where 
Gods feare is not,Gods grace will not help that man. 
Butthisisnotufuall, for the Lord moft commonly 
meets with them here either by affli&ing of judge- 
ments upon them,or elfc with fudden death 5 but if he 
do not meet with them here, it is becaufe their judge- 
ments may be the greater, that when they have heapt 
up the meafure of their finne, then God will hcape up 
the meafure of their punifhmenr, and the meafure of 
his wratlyo preife them downe unto helLNow what 
if God deferre the execution ofludgement, it is not 
becaufe there is any flacknefie in God, as if he did not 
regard them, but the Apoftle faith, that tis his Pati- 

The na- 
ture of 


i Pct.j.10 

i Sam^.n 

No falva- 
tion with 

The Doftrine of tJHoruficdtion. 

ence, i Pet. 3. 2 o. he takes notice of it, he puts it upon 
record, he remembers it well enough, but he is a pati- 
ent God ; that is, he waits for their conversion. Now 
patience is an attribute of God 3 md every attribute of 
God is God himfelfe 5 for there is nothing that is in Cod 
hut it is God: Patience, I fay, is one of the Attributes 
by which God hath made himfelfe knowne unto us : 
now when men abufe this Attribute of Gcd,bardning 
himfelfe from his feare, he will certainly meet with 
them : what and if God doe deferre long i it is not bc- 
caufe he (hall efcape unpunifhed • for faith God, When 
1 begin J will make an end: that is,I will ftrike but once, 
they fli ill have no more time for repentance,they flial 
not abufe my patience any more. This is a fcarefull 
Iudgcment of God, when God doth proceed by pro- 
fperitie todeflroythem; and it was the judgement 
the Lord threatned againft the two fonnes of Eli, 
Hophni and Phineas, 1 Sam.^.2 2. Thus you fee there is 
no fweetneffc in outward things for a man tofethis 
heatt upon them. 

The third Motive, to move all men to leave theft- 
earthly-mindedne(Tc,is,becaufe if a man or woman be 
earthly-minded, they cannot befaved: and who is there 
amongftus that would not willingly be faved? All 
men doedefire falvation, and yet there are but few 
that in truth doe defire it,becaufe their pra&ice of life 
is not anfwcrable to fuch a defire ; for the Apoftle 
faith, He that hath this hope,purgeth himfelfe • that is,he 
will take fpirituall Phyfickc, the grace of the Spirit, 
which will throughly purge out this earthly minded- 
nefle, or at leaftwife keepe it under 3 that it fhall not be 



The Doilrine of JMorttjicatlon* 

able to beare dominion in his heart. Now I fay, there 
is a neceflirie laid upon every man to be heavenly- 
minded 5 for fo our Saviour faith, Mat. 6. 24. Tip man 
can ferve two Matters, he cannot ferve God and Mammon 
that is,he cannot ferve God with one part of his foub, 
andtheworid with another, you cannot be earthly- 
minded, and heavenly minded 5 God will have all the 
foule or none 5 God will admit of no Co-partnerfhip, 
he will nor bcafharer with the world of that which 
is his right, Againe, two contraries in nature cannot 
ftand together 5 now there is nothing fo contrary as 
God and the world : and therefore the Apoftle faith, 
If any mm love the world, the love of the Father is not in 
him: that is, ifheiet the world in the firft place, he 
cannot keepe the love of God,God and his grace will 
depart from that man: It is a thing contrary to nature 
to ferve two matters; men cannot beare it , for there 
can be but part-ferving$ and furely it is not fo contra- 
ry to a man,as it is contrary unto God 5 therefore it is 
the folly of men that thinke they may retaine their 
earthly-mindedncffe, and yet ferve God too 5 but it 
is unpoffible to joyne thefe two in any a<ftion, aid yet 
be acceptable to God: Faith is that which is the or- 
nament of every adion 5 Whatfoever is not of faith y u 
ftnne: now every earthly minded man , is a faithlefle 
man* it keepes Faith out of the foule, whether it be 
love of riches, or honour, or pleafure, though it be 
but a depending on the approbation of fuch or fuch a 
man 5 it will keepe Faith out of the foule \ fo frith our 
I Saviour, Ioh. 5 ,44.. How can you beleeve, feeing ye feeke ho* 
Incur one of another, and not the honour that commeih of 
\ O God? 

8 9 

Mat. 624* 


have all 
the foule 
or none* 


The Doftrineof ^Mortification* 

Lu':. 9* *}« 
two marks 
of a true 


Ie is the 
bed part 
to doe To. 

Proved by 

L«kc 10. 

A foure- 
icnco be- 
canhly & 

God I The caufe that they wanted Faith, was., becaufe 
they preferred the approbation of men, and fought 
that before the gifts and-graces of God- for it is un- 
poffible you fhould beleeve, fo long as you ret?ine a- 
ny affection of vaine-glorie. Luk.9*2$. our Saviour 
givcstwomarkesofatrueChriftian ; the one is, to 
den) himfelfe 5 and the other is, to take uf the Croft • 
therefore it is not only required that a man deny him- 
felfe the pleafures and prefix of the world, and all in- 
ordinate affect ions,but he muft alio take up the croffe, 
he muft be willing to fuffer for Chrift, reproach, dif- 
daine,and fliame • for there is as great a neceffitic laid 
uponhimtofuflfer,as to deny himfelfe : and thinke, 
thinkenot your felves heavenly minded, except you 
finde in you aheart willing to fuffer for Chrift. 

The fourth Motive to move all men to forfake 
earthly mindedneffe, is, becaufe it is the better fart, and 
every man would have the beft part $ but it is a hard 
matter to perfwade men that that is the beft part, for 
they fay they have felt fweetneffe in them,and there- 
fore now to perfwade them,is to fight againft reafbn; 
which is hard to be eyinced without manifeft proofe: 
Firft then,wc will prove it by Authoritie : Secondly, 
we will prove it by Reafon. 

Firft, I fay, we will prove heavenly mindedneffe to 
be the better part by Authoritie or Scripture : as Luk. 
10.41,42. where in the ftorie of Martha and Mary, 
our Saviour makes a f ourc-fold difference bctwecne 
earthly and heavenly things$fnft 3 Chrift faith to Mar- 
}ba,mtartba thou careft andamroubled • that is,tbere is 
much care and trouble both to get and keepc earthly 
; , things, 

The Doftrine of CMortificathn. 

things, thefe cannot be gotten without great labour, 
it is a part of thatcurfe which God laid upon Adam, 
th&iwthe frveat of his brmes he jhouideat his bread $ t-hat 
is, he fhould finde much difficultie and labour to get 
outward neceflTaries for the fuftaining of nature; Mary 
fliee fate downe, (he was at reft,which fhowes us thus 
much, that it is an eafie labour, and an eafie worfce to 
feeke after grace : Indeed it is no labour at all, if wee 
compare it with the earthly labourjthe one is the de- 
light ofthefoule, but the other is the burthen of the 
foule : now that which is the onely delight of the 
foule, is grace, and therefore what the bodie doth to 
fatisfie the foule in this, it accounts of it as no labour 
to it felfe,for it yeelds willing obedience to the foule : 
now where there is a willingneffe in any man to doe a 
thing for another, the performance of the thing is not 
accounted as a labour to him,but as a delight,becaufe 
he is willing; but earthly mindedneffc is a burthen to 
the foule, becaufe it is compelled by the unregene- 
rate part toyeeld obedience unto itrtherefore you fee 
that heavenly things is the beft part, becaufe it is an 
eafie worke. 

Secondly, CHarthdls troubled about many things $ 
that is, there are many things required to. make an 
earthly minded man perfed, to make him fuch an one 
as he would be : if he have riches, then he muft have 
honour, and pleafure, and a thoufand things more, 
and yet never come unto that which he would be : it 
may be he is rich, but he wants honour, it may be he 
is honorable,but he wants riches^or it may be he hath 
both,but he wants his pleafure-he enjoyes fomething, 

^O 2 but 


Gen. 5. 17. 


7 he Doflrine of \Mortifi xation. 

but he wants that, which he would enjoy. But Mary 
hath chofen but one things and that is Chrift, this fatik 
fieshcr, butfhee hath not him alone, butwfchhim 
(hee hath Grace>Iuftification 3 and Rcmiffionoffinnes- 
one fpirituall grace with Chrift makes aChriftian hap- 
pie, he needs not to labour for any other 5 if Chrift be 
in the heart, he will draw all grace with him into the 
heart : and therefore the Apoftlehith^Ht that gave m 
C hriH^mtl with him give hs all things elfe : that is, all 
grace thac we^ (hall ftand in need of. 

Thirdly ^Martha was troublcd,but aboutearthlj im- 
ployments, things of little moment in comparifonof 
grace : but Maries was for the one thing need/ull . name- 
ly 5 grace and holinefle, and therefore Chrift called it 
the beft part -and indeed what comparifon is there be- 
tweene earthly things andgrace* 

. Vourthly ^Marthas part is but of corruptible things, 
fubjed to change 5 they were mutable," there was qo 
folidneffeinthemj but Maries fart /hall never he taken 
amy from her. Now with men, that which will en- 
dure the longeft,is alwayes efteemed the bc&xjMaries 
fliall never be taken away ; which implyes that CMar- 
th&s was nothing fo, becaufe it was fct inoppoficion 
againft it. Thus you fee how Chrift judges of them, 
and therefore if you will beleeve Chrift, fpirituall 
jjjfc.irf.8. things are the beft part. Againe, Luk. 16* 8, ?, 10, 1 1. 
&c,opcat t here are foure differences fee downe ber weene earth- 
ly thmgfrand heavenJy things, whereby Chrift proves 
that heavenly things are the beft part. Firft,th*y make 
us unrighteous, *nd therefore they are called umigh- 

Steota Mammon, v<rf. 8. they draw the affe&ions a\teay 


The Doflrine of ^Mortification* 


from God, and then a mar* becomes unrighteous- 
but that which makes us truly righteous, is Grace • fo 
then it cannot bee denied but that is the beft part that 
makes us the beft. Secondly, they are the leaft parr 5 1 
Hte that is faithfull in the leaH, is faithful! alp inmuch *■ 
that is,all outward things are lefle than Grace,though 
they were never fo great ; a little Faith, a little San- 
dification is better than a whole kingdome without 
this.lW reckons all his outward privileges but dung, 
in companion of Grace, PhU.$$^. which he would 
not have done if they had not beene the better part. 
Thirdly, they make us unjuft • .he that is unjuBin the 
least, is alp unjutt in much 5 that is, he that fets his hearc 
upon earthly things, it will fo draw his heart from 
God, that hee will make no confeience of right or 
wrong ; now that which bindes the confeience is Cer- 
tainely the worft part. Fourthly, it makes us unfaith- 
ful! i If you harue been faithfull in a little wicked riches, 
how will you bee faithfull in the true riches i that is, 
he that is earthly minded God cannot truft with any 
Grace 3 fftr earthly mindedneffe takes away the fide- 
lity of the creature 5 now where there is no true Fjiitb, 
there can be no true repofe in that man : A man With- 
out Faith, is like a houfe without a folid foundation, 
no body dares truft to it 5 nti her will GoduMan 
earthly minded man with Grace, Thus^you fee it 
proved by Scripture, that heavenly things are the beft 
part. Now wee will prove it by Reafon that it is the 
better part. 

The firft Reafon is,^ecaufe Chrift in the places be- 2 
fore-named proved it to be the beft parr, therefore if Reaf.x . 

o 1 you i 


The Votfrineoj ^Mortification* 


All thhjgs 
arc at Go^s 


you will belccve Chrkt on his Word, heavenly 
things are the beft part. The fecond Reafonis,be- 
caufe they make us the Tons of God, and confequent- 
ly, the heires of Salvation $ We are (faith the Apoftle) 
the formes of God by Faithin lefus : but the other makes 
us the children of the dtvill : And the third Reafon, 
is,becaufe h^rewardeth heavenly mindedncfTe with 
Salvation, but the other he doth not reward. 

The fifth Motive to move all men toforfake earth- 
ly mindedneffe, (if none of allthefe before fpoken 
of will move thee, yet let th is move thee) is this, be- 
caufe all things are at. Gods difpofwg : hee it is (as the 
Wife-man faith) that gives riches and honour 7 poverty 
and want 5 all things are of God, there is nothing in 
earth, but it is firft in heaven : as ths Ecclipfe of the 
Sunneisfirftin Heaven, and then in the Water and 
Land ; fo there is nothing that comes to pafTe in the 
World,but it was in Heaven before ail eternity. This 
David conf effeth, Pfal. 31.15". They have laid a fnare 
for me, but my times are in thy hands ; that is 9 they have 
laid a trappe to takeaway my life from mee^mt it was 
firft decreed in Heaven with thee what they (hould 
doe to me, all things come from God, whether they 
be good things or bad, whether they come immedi- 
ately from God, as Life, Health, Ioy, Solvation, or 
the like ^ or whether they come mediately by other 
meanes, as friends, wealth, pleafure, fickenefTe,for- 
row, or the like : when thou art fad, who can com- 
fort thee if God will not i when t hou art ficke, who 
can heale thee < when thou art going ro hell who can 
favethee 4 art thou weake, who c«ui ftiengthen thee ? 


The Dottrine of ^Mortification. 

arcthou poore,who can enrich cheer Preferment(hizh 
David)comes neither from the Eatt, nor from the Weft, but 
from God that jheweth mercy : Art thou in favour with 
a great man, Who promoted thee i Art thou in ho- 
nour. Who exalted thee i Perhaps thou wilt fay, it 
was my parents^ or this friend, or that man 5 no 3 it was 
firft decreed in heaven 3 or elfe it had never becn.This 
made Davidhy, Pfal.S.S. The terrours of life and death 
are in thy power y or doe belong unto thee 5 that is, nothing 
hath any power to doe any good or hurt, but as God 
wilsitjlfayagood or hurt is of God: What evill is in 
the City, and the Lord hath not done it f that is 3 what evill 
is committed and is not firft permitted by God to be 
done. The blefling of the creature (as we call it) is of 
God : Doth the Lord fend any creature to hurt thee? 
the creature hath no power to doe it^except the Lord 
command him : As for example • You know an axe is 
a fharpe inftrument,which with helpe will doe much 
*hurt 5 yet let it alone and it will doe no hurt at alljbut 
let a hand bee put to it, and prefently you may doe 
much with it: fo the creature hath no power to hurt 
thee 5 except they joyne with them Gods command 5 
and this we call the evill of the creature. Againe,doth 
the Lord fend any creature to comfort thee < it is not 
becaufethe creature can comfort thee, the creature 
hath not any fuch power in it felfe 5 but the Lord ufeth 
it as an Inftrument for thy good. Mattk^. Man li- 
veth not by bread onely, but by every word that proceedeth 
out of the mouth of God : that is, Bread, although it be 
a good Creature, yet it hath no power to nourifli 
hee, except the Lord put power unto it, and com- 





The Dpflrinc of CMortification. 

know whe^ 
ther we 
our earth- 
ly minded> 

M arke i 

mand it to nourifh thee. Now feeing all things are of 
God, and this heavenly-mindcdnefTe is ameancs to 
bring a bkffmg upon alUhe reft,that is,to bleffe them 
for thy good ; be heavenly minded : This was the en- 
couragement the Lord gave unto Abraham, Fearenot, 
for I am thy exceeding great reward, waike uprightly with 
| me /fv> if thou wouidcft have a rich reward,Saivarior., 
| andcverlafting Life, then gee heavenly-mindedneffe. 
But you will fey unto me, it is true, wee were once 
earthly minded, but now we are heavenly minded; I 
am now another man to that I was, therefore tjiat 
you may not deceive your felves tothinkethatyou 
are heavenly minded when you are not, 1 will give 
yon fome markes whereby upon examination you 
may know whether you have left your earthly-min- 

The firft figne wherby you fliall know whether you 
be earthly minded or no,is, by examining your felves 
whether your delight in earthly things bee immode J 
rate,or an exceflive carc-^x xamine whether your harts 
are- fo fet upon them , that it deprives you of all fpiri- 
tuallloy, if you doc, you are as yet earthly minded. 
Firft, if you exceed in the matter of getting of 
them, and then in the matter of keeping of them; 
when you make them the chiefe end of yourdefire, 
and prcferreyour owne profit in the getting or kee- 
ping of them before Gods glory ,this is to make them 
your God : yet I fay not but it is lawfull to ufe things 
for an end , as Recreation, for this end, to fit our bo- 
dies for the performance of better things,this is as it 
were to take phyficke for health-fake : but when men 

• will 

The Doctrine of LMorttpcation. 

I ■ * — — Mfc— ■! ■■ ■ ■■ » ' I I ' I II i », p.. -iii . I n - 

will make them their end, nay , fet the creature in the 
place of God, which is fpirituall whoredome. And 
this is when men will fcrape riches together, (o much 
for this ch tide, and fo much for that chiide 5 fo much 
for this ufe, and fomuch for that ufe, in this thou fee- 
keft chine owne ends- but if thou wile get them, get 
them for the right end $ that is, Gods glory, and not 
thine end co fatisfie thy lufts, let them be all at Gods 
difpofing : and remember, Luk. 16. what became of 
the rich mans end >and the end of all his ends.l fpeake 
not this as if none but unregenerate men were trou- 
bled with immoderate caresjfor many times thedea- 
reft of Gods children have exceffive cares for earthly 
things, and many times doe exceed their bounds, but 
yetitisnotconftant but by fits and away. Therefore 
try, is thy execflive care conftantf it is a manifeft figne 
that thou art earthly-minded, thou art not as yet cru- 
cified unto the world : 1 Tim. 6. p, 10. The Apoftle 
faith^They that would be rich, pierce tbtmfelvestborow with 
many for rowes .-that is, they flay themlelves, they are 
their owne greateft enemies: and 2 Pet. 2. 1 i.Saint Pe- 
ter cals them natural! bruit beafts, led with fenfualitie 5 
becaufe when men fet their hearts and affl dions upon 
earthly things, they are deprived of naturall reafon : 
now the reafon,we know,is that which makes the dif- 
ference betwixt reafonable and unreafonable crea- 
tures, and t herefore when men come to lofe their un- 
derftandings,thcn they become bruit beafts^and then 
no marvell if they have beaftly afFc&ions, and be led 
away with fenfualitie,to a fatisfying of their lufts,be- 
ing mad to be taken in giving way unto their lufls,and 

P in- 

I 97 

1 Tim.*. 9. 

1 Pecs, 1 » 



on when 


The DoBrine of ^Mortification. 

infnaring themfclves with thofe pleafures wherein 
they be delighted, and fo make themfelves a prey un- 
co Satan. 

Secondly,youfhallknowit if you exceed in your 
pleafure and recreations 3 as gaming, and bowling,and 
fporting . grant they be lawfully yet if they be uled 
exceflively,it is a note of earthly-mindedneffe.Recre- 
ation fhould be but as a (tone to whet the Faith when 
it is dull, a meanes to fharpen the faculties, that they 
may be the fitter to do the functions of the body and 
foule,but when it is ufed exceflivcly 3 it becomes a hurt 
and hindrance unto it -when men will make a trade 
of Recreation, and fpend their time in it from day to 
day, and fo make it their vocation ; this is a wicked 
thing,and this is folly in yong men,who becaufe they 
have meanes 3 therefore thinke that it is not unlawfull 
to fpend their time in gaming, and the like * but they 
are deceived/or the Lord exempts them from no cal- 
ling that I know of \ furc I am, idlenefle, and gaming, 
and other recreations are no calling for them : And 
what is the reafon that yong Students will not fet 
themfelves to their Studies, but becaufe they have 
wholly devoted themfelves unco their Recreations. 
And therefore examine your felves in thefe two, fo 
likewife for all other in the like kinde,and according- 
ly judge of your felves whether you be heavenly min- 
ded or no. 

The fecond figne whereby you may know whether 
you be heavenly-minded or no,is,by the efteeme that 
you have of heavenly things, whether you efteeme 
them as a part of your felves : every facultie or habit 


The Doftrine of iMortifcttion. 

hath an obje&, if thou be a carnall man, then thefe 
earthly things are that which delights fbyfoule, but 
if thou beheavenly-minded,then fpirkuall things are 
the delight of thy foule. Now touch a man that is not 
regenerate in thefe outward things,and you touch his 
life, for he accounts his life as them, for they are part 
of himfelfe 5 but it is otherwife with the fpirituall man, 
he accounts not of thefe earthly things : 2 Cor. 4. 5. 
the Apoftle faith, Wee preach not our (elves : that is, we 
account not of the approbation of men, nor any out- 
ward thing, as a pare of our felves ; therefore if wee 
want thefe, we doe not much care. Hereby then ex- 
amine your felves what are the things you moft de- 
lighting What, are they earthly things, how to be 
rich or honourable ! Doth this take away all your 
time, and employ all the faculties of your foule$,that 
you can have no time to thinke upon God 5 or at leaft 
if you doe,yet it is very remiffely and overly,with no 
zeale or affe<ftion i Then certainly as yet thou art not 
heavenly- minded : But if thou be enlightened by the 
Spirit,it will be farre otherwife with thee$thefe earth- 
ly things will have but the fecond roome in thy heart, 
all thy care principally will be how to get grace, ju- 
ftification, remifllon of finnes, and reconciliation. 
Now if it be thus with thee, it is an excellent figne 
that thou art heavenly-minded 5 when thou canft fay 
with iW, Rom. 7. is not l,butfwne in mee : that is, 
the luftings and rebellions which are in my heart af- 
ter thefe earthly things, have not the firft place in my 
heart :/*#/*#/$ that is, it is the unregenerate part, 
which I account not as part of my felfe 5 if ( I fay ) it 

Pa be 




The Dottrineof CMortificAtion* 

Mark 3, 

be thus with thee, ic is a fignc that thou arc heavenly 
minded: for ifthou haft obtained this heavenly min- 
dedneffe, thou wilt be difpofed like a Traveller, who 
will ever be enquiring the way home,and whether all 
at home be vvellrif he can meet with any that can thus 
certifie him, and he heare that they are all well at 
home, then he will the more chearefully undergoe 
any difficultie that he (hall meet withall in the way • 
will undergoe ftormes and tempefts,hunger and cold : 
in like manner it is with the heavenly minded man,he 
will ever be asking the way home, ( for indeed hea- 
ven is our proper home) and whether all be well at 
home 5 that is, if God, and Chrift, and the Spirit, and 
the Saints be at amitie with him : and in Himfelfe he 
will be inquiring if he find faith, and repentance, and 
peace of Confcience, if he feeles that for matter of 
luftification and Remiflion of finnes he be well, he re- 
l pe&s not the world,he cares not much what he meets 
withall, whether reproch and fhamc,pcnury or want, 
fo he find no inlacke of fpirituall grace,all is well with 
him. Therefore examine your felves whether you be 
heavenly minded or no by the eftceme that you have 
of earthly members. 

The third figne whereby you may examine your 
felves whether you be earthly-minded or no, is, by 
your fpirituall tafte, whether you rellifh heavenly or 
earthly things beft: and therefore the Apoftle faith, 
Rom. 8.5. The f that are ofiheflefh doe favour the things of 
the flefh y but they t(/4t are o/thefpirit the things ofthc^ 
/pint 3 that is, if the heart be regenerate it willtaftea 
(weetneffe in nothing but in heavenly things, or at 
I leaft 

The Doflrinc of OHortif cation. 


lead nothing will befbfweet unto him$ and on the 
contrary jthey that are earthly minded,they can finde 
no fweetneffe in heavenly things^ Now ( as I faid be- 
fore) every facultie or habit hath an objeft in which 
it is delighted, whether it be unto good or unto euill, 
fo that if the Heart be regenerate, then it will finde 
fweetnt ffe in nothing but fpirituall things, but if it be 
unregenerate,thenitcan finde no fweetneffe in hea- 
venly things-neither can it wifh them fo well as earth- 
ly things. Therefore examine what you delight in, 
what delight you have of the hearing of the pure 
Word,whether you rellifh it then beft whenit comes 
intht plaint evidtnce of the Spirit^ or when it is mixt 
with eloquence and wit j which if you doe 3 it is a figne 
of earthly- mindedncfTe. It is faid, 2 Ptt.2. 1. ^Asnm 
Jbornt babes defirc the finctre milh of thtWord : that is, 
the man that is truly regenerate and rencwed,he doth 
.beft-rellifh the Word when it is alone without any 
mixture , and therefore he cals it the finctre milh . 
that is, the pure Word : As if he fliould fay, It is pure 
of it felfe 3 but if there be any thing added unto ir, or 
mixed with it, it detracts from the excellencie of it \ 
for indeed the Word is the pureft thing in the world : 
all Arts, and Sciences,and knowledge of Philofophy 
are good for morall duties^ but they are corrupt and 
uncleane in comparifon of the Word 5 and the rea- 
fon is, becaufc thefe are the works of men j now there 
is no worke of man but it is fubjeft to corruption, 
but the Word of God remaines pure : therefore ex- 
amine your felves how you (land affeded with the 
pure Word. 

P 2 But 


■ ■ « 

no orna- 
ment to 
the Word. 


The fuper- 
of the 

The Dottrine of ^Mortification. 


The Word 
(hould not 
be mixt 
with elo- 
x Cor.4. 5. 

But fome will fay unto me,that Eloquence and wit 
is an ornament unto the Word,it fets forth the excel- 
lency of the Word the more ., therefore if it be fuch 
an ornament unto the Word, then it ought to be u- 
fed • otherwayes the excellencie of the Word will 
not appeare. 

To this I anfwer,That humane Wit and Eloquence 
is fo farre from fetting forth the excellencie of the 
Word, as it obfeures the excellencie of it:I fay, there 
is no Art,Science,Tongue,Knowledge or Eloquence 
in the world that hath fuch excellencie in them as the 
Word hath^whetheryou refpe&the Author,God-or 
the Indi<fter,the holy Spiritjor the matter of it,Cbrift 
and his righteoufneffe. Againe,the ftile the Spirit ufes 
in fetting downe the phrafes of the Scripture, (hewes 
plainly that it is excellent of it felfe:now if any thing 
be added unto a thing that is excellet,either the thing 
muft be as cxcellent,or elfe it detra&s from the excel- 
lencie of it ; but there is no man but will confeflfe that 
the Word is the moft excellent thing in the world, 
therefore it muft follow, that Eloquence addes not to 
the excellencie of the Word. 

But you will fay unto mee, May wee not ufe Elo- 
quence and Science in the Preaching of the Word * 
To this I anfwer. That it is an unfeafonable thing, 
I fay, a thing not feemely, that the Word be mixt 
with humane Eloquence ; for the pure Word fhould 
be purely delivered : and the Apoftle faith, 2 Or. 4. 
5. 1 Preach tot my felfe unto you : that is, I fought not 
mine ownc prayfe by ufing Eloquence of words, but 
I Preach the Word purely, without any mixture of 


The Doftrine of CMortif cation. 


any thing with it : againe, he faith 3 2 Cor. r. 17, when 
I came among you, 1 came not in the entifing words of mans 
wifedome^leH theCroffe of Chrift jhould be of none ejfeft: 
that is,I came not with words more for fhew than for 
fubftance s he calls the Preaching of the Word that 
ha ( th any thing mixed with it, whether Wit or Elo- 
quence, but entiftng words, fuch words as doe rather 
feed the humour, than worke upon theconfcienceof 
a man. Now a man is faid to be entifed, when he is 
drawn away from that which is good,unto that which 
is either evill abfolutely, or eHe not fo good as that 
from which he is drawne : and the truth is, he that u- 
feth Eloquence in the Preaching of the Word, doth 
nothing elfe but draw the heart away from affe&ing 
the pure Word, unto that which hath no vcrtue in it 
to fave.Againe,he Prcach'd not with entifing words, 
leB theCroffe of Chrifl Jhould be of none e feci: that is, if I 
(hould Preach my felfe in mixing any thing with the 
Word,that would take away the power of the Word, 
the Word would not be efkdtuall to worke grace in 
the heart 5 therefore I dare not Preach after this man- 
ner, left I fhould deprive the Church of the power of 
the Word, for if it want power to worke, itwillalfo 
want power to fave : therefore the Apoftle faith, 
1 Cor a 0.4. The weapons of our warfare are not carnall, but 
mightie through God.&c.thzx. is,the weapons by which 
wee fljy our corruptions and lufts, are not carnally that 
is to fay, are not eloquence of fpeech, or any humane 
art, but are mightie through God • that is, by God there 
is a fecret power given unro his Word, whereby it o- 
vcr-maftereth the lufts in the heart, and worketh in it 
a new kind? of qual'tie. But 



meant by 


The Dottrint of tjtortificatiorj. 


How lear- 
ning and 
is to be u 
fed in prea- 
ching the 


But you will fay umo me,V\ hac muft we doc with 
our learning?or what muft we not learne Sciences, or 
muft we (hew no learning in preaching i 

To this I anfwer. It is true s that we had need to ufc 
all the Arts, Sciences, and Knowledges that we can, 
and all will be little enough 5 foi as the Apoftle faith 3 
Who is Efficient for thefc things f that is, who hath the 
knowledge of Arts, or Learning, or Eloquence fuffi- 
ciently to Preach the Word : but yec wee muft take 
; heed that wee doe not bring them unto the Word as 
wee finde them, neither in them tofhew our felves, 
but onely make them as a meanes to helpe us for this 
! worke : As for example$The Children of ifrael might 
j whet their fithes upon all the ftones of the Philiflims : 
fo a Minifter may fharpen his faculties with Arts. 
j A man that kecpes (heepe, he feeds them with hay, 
not becaufe he lookes that they fliould bring forth 
hay, but Lambesand W00II5 even fo, let amanufe 
thefe Arts and Sciences 8 yet not to bring forth Elo- 
quence, but to make us more able to Preach the pure 
Word. It is good therefore that wee take heed that 
wee doe not ecclipfe the excellencie of the Word by 
thefe: Wee know, apparell though it be laid in pure 
gold,yet fo much as is covered of ir, detra&s from the 
excellencie ofic, therefore it were better that it were 
alone : fo it is with the Word, though the Word may 
j feeme to be gilded with Eloquence or Philofophy, 
i yet it were better that it were alone, for fo much of it 
I as is covered with thefe 3 fo much of the excellencie of 
i the Word is hid. 
objell.4 But you will fay unto me, that wee ufe Eloquence 



The Doftrine of \JMorttficAti<w* 

and the like, that men may the better conceive us,and 
that our Miniftery may the better be refpe&ed ; for 
we finde this kinde of Teaching moft pleafeth them, 
and which moft menaffeft, therefore if we fliall not 
ufe fuch and fuch phrafes of Eloquence, wee (hall be 
little refpe&ed amongft them. 

To this I anfwer, that every Minifter is, or (hould 
be a Phy fician $ now we know that the part of a wife 
Phyfician is not to fatisfie the humour of his Patient, 
forfoheemayencreafe the difeafe, but to labour to 
cure him by miniftring fuch Phyficke unto him 3 as he 
kno wes by experience the neceffity of the difeafe re- 
quireth : even fo, to hum our men in Preaching,is not 
the way to cure them, or to change the evill difpofi- 
tion of their nature, but rather a meanes to encreafe 
their difeafe, and to make them obftinate and rebel- 
lious againft the Word, when ir (hall come home un«. 
to them : For what is the reafon that the Word is fo 
oppofcd, when it is preached (as the Apoftlc faith) 
by the evidence of the Spirit and in power, but becaufe it 
croffeth their corruptions i It comes not in the fame 
manner that it was wont to doe : therefore the beft 
way fliould be to preach in the Spirit $ that is, to ap- 
ply the^ure Word of God unto the Confidences of 
men, and fo to purge out the fickeneffe of the foule 
before it grow incureablc.There is a difeafe that ma- 
ny women haveatthdr ftomackes, whereby they de- 
fire to eare alhes, and other things, which poifons na- 
ture 5 now if they bee not cured of it by purging out 
the humours that lye there,but be fatisfied in it,ic will 
at laft deftroy them : fo it will be with thefe men 5 to 

Q_ fatisfie 


(liould not 
cheir peo- 
ple with 



The Dottrine of {Mortification. 

fathfie them in this fickeneffc of the foule, is not the 
way to cure them 3 but to make them more incureabk: 
therefore let Minifters looke that they preach the 
pure Word, and nothing but the pure Word l and let 
men examine themfelves whether they be hi a venly 
minded or no, by their tafting and rcllifliing of the 
Word when it is preached purely without any mix- 
| ture, or die when it is mixed with eloquence. 
Mark 4 The fourth figne whereby you may examine your 
felves whether you be heavenly minded or no, is, to 
try the opinion and judgement you have of heavenly 
things, how you conceive of fpirituall things. Rom. 
12.2. The Apoftle faith 3 And bee renewed in the (ptrtt of 
your win des, that you way know what that good, and holy > 
and accept able will of Cod in Chrtli is : Hcc i h;u is hea- 
venly minded hath a new judgement given unto him 
whereby he is able to fee fpiritually all things in ano- 
ther manner than he did before • I fay nor that he faw 
them not at all before, but hee faw them not in that 
manner that he doth now, for he is renewed in thejphit 
of hts minde, faith S. Paul^ he hath a change wrought 
in his heart and underftanding, whereby he is able to 
know and to doe the will of God in amorefutable 
manner than before ^ he hath a new light in his foule, 
whereby hee is able to&now what the will of God in 
ChriH is • that is, hee knowes what God doth require 
I to be done by him fot Chrift, not carnally by a bare 
! underftanding, but fpiritually by the worke of the 
Spirit,and therefore faith Paul,! Cor. 1 }. 16. Henceforth 
know weeno man after the flefh^ yea, though wee have 
kno wne Chritf after thefiejh, yet now henceforth how wee 



The Doftrine of CMortijication. 

him no more : that is, wee knew him before in a carnall 
manner,as he is a man,or as he was a man amongft us, 
but now wee know him in another manner, as hee is 
our Saviour, and our Redeemer, Chrift my Saviour 
and ray Reconciliation to the Father. 

No wit is not a bare knowledge that I fpeake of, 
fuch a knowledge as is attained unto by Learning and 
Art, for fo a man may have knowledge, and yet not 
bee heavenly minded 5 but that knowledge I fpeake 
of, is a knowledge that is wrought by the Spirit h 
when it hath changed the heart, then hee is able to 
judge both of Perfons and Things. 

Firft,for Perfons fit is able to judge of the perfons of 
men, and accordingly to make a difference betweene 
men : if he fee a poore man that is a found Chriftian, 
though he be contemned in the eies of the world,yet 
if it appeare to him that hee hath Grace in his heart, 
or if he make an outward profeflion of love to God, 
hedoth highly efteeme of him becaufe of Grace 5 on 
the contrary, if hee fee a great man, though in great 
honor and efteeme with men, yet he refpe&s him not 
if he want grace : therefore examine your felves whe- 
ther you are able to diftinguifh of perfons in this kind. 

Secondly jfor Things^ he is able to judge of things 
whether they be fpirituall or earthly 5 he is able now 
to know what is trutb,and to embrace it; and what is 
error, and to refufe it $ he hath now a Touch-ftone in 
himfelfe5 that is, hee hath the Spirit of difcerning, 
whereby he makes triall of Graces,and laies hold on 
thofc which will endure the touch, thqfe he will re- 
ceive as fpirituall 5 the other which will not, he cafts 
Q* out 


is wrought 
by tho 






The Doflrine of tjliortifaation* 



To know 
the heart 
be renew- 
ed by the 


By his 


out as counterfeit : therefore the Apoftle faith^ i Cor. 

2 .9 .The eye hath not ftene, nor the eare heatd,neiiher have 

entered into heart ofman>tbe things that God hath prepared 

for them that love him : that is,he was not able to judge 

of things in that manner as now hee can. Therefore 

examine your felves whether there be a new life put 

into you, whereby you are able to judge of Perfons 

and Ihingsin another manner than you did before. 

But you will fay unto mee, How fhall I know that 

my heart is renewed by the Spirit, and that there is a 

new life put into me i 

To this I anfwer,that you fhall know whether your 
heart is renewed by the Spirit^by thefe three things : 
firftj by thy affe<5tions : fecondly, by thy fpeeches : 
and thirdly,by thy anions. 

Firft, Hay, thou fhalt know it by thy Jjfeclions h 
for by thefe thou maift know whether thou bee hea- 
venly minded or no : and that thou maift not doubt 
of ir 3 our Saviour gives the fame marke of a renewed 
heart, Matth.6.2 1 . Where your treafnre is, there mil your 
hearts he aljo : you may know that where your heart 
is 5 therc is your treafure 5 what your heart is ft t upon, 
there your affedions are 3 for the proper feat of love, 
is the heart. Now if the heart be renewed and rege- 
nerated by the Spirit ? there will bee a love of fpiritu- 
all things, and this love will beget heavenly affedi. 
ons. A man may certainely know what eftate he is in, 
whether hee bee regenerate or no by his affeftions, 
howheeisaffc&ed, what love hee beares unto hea- 
venly things 5 for there is life in affe<5hons, and as a 
man that lives knowes that hee lives, fo a.manthat 


The Dottrwe of tMortificmen. 

bath fpirituall love in his heart towards God, cannot 
but certainly know if, except it be in time of tempta- 
tion, and then it may be he may not finde that love of 
God in his heart 5 but this fenfe of the want of the 
love oi God is but for a time, it continues not • there- 
fore the holy Ghoft when he would defcribe a hea- 
venly minded man,he defcribes him by his affedions, 
as the beft marke to try him by • as wjibrabam would 
command his fervants to ferve God 5 and Nehemkh 
feared Godjand David, PfaLi 1 2.1. delighted great- 
ly in the Commandementsof God : now wherefore 
did they obey God, and feare God, and delight in 
the Commandements of God, but becaufe of that in- 
ward love they bare tmro him. Wee know every man 
can tell whether he loves fuch amanorfuch a thing, 
or whether he hates fuch a man or fuch a thing by the 
affedion he beares to therein like manner,a man may 
know whether he be heavenly or earthly minded by 
the affedions he carries towards the things he affeds : 
therefore examine your felves, what are the things 
that you lave moft, that you thinke upon moft, that 
you take care of moft 9 that you take moft care to get 
andtokeepe, are they earthly or heavenly things? 
thofe things you doe love beft,and your affedions are 
moft fet upon, that your thoughts are moft troubled 
withall ^ if they be earthly, you may juftly feare your 
eftates 5 for the affedions flow from love, and there- 
fore if you did not love them, you would not fet your 
hearts and affedions upon them. 

Secondly, you (hall know whether your hearts be 
renewed by your Speeches : now this may feeme but a 

Q. 3 (lender 



By his 




the Vottrine ef {Mortification. 



v^4nfw % 

flender figne of a renewed heart, becaufe it is hard to 

judgearightby outward appearances,to know thefin- 
cericie of the heart by the fpeeches : yet feeing Chrift 
makes it a figne of a renewed heart, I may the more 
fafely follow him : our Saviour faith, Matth. 12. 34, 
x\\2X out of the abundance of the heart the month fptaketh • 
that is, there is abundance in the heart either of good 
orcvillrNowifthe heart be full of heavenly-min- 
dedneffe ; if, I fay, this abundance that is in the heart 
be grace, then it will appeare in the fpeeches 5 for 
the fpeeches doe naturally flow from the affedions 
that are in the heart; but if the abundance that is in 
the heart be evill, then the heart cannot but fend out 
foule fpeeches and rotten communication^and there- 
fore our Saviour faith, K^Agood tree cannot bring forth 
evill fruity nor an evill tree good fruit : it is unpoffible 
chat a heart which doth abound, and is full of earthly 
mindedneffe, but it will breake forth and appeare by 
bis fpeeches:the filthinefTe that is in his hearr 3 if it have 
not vent, it will burft $ as we know a new veflell that 
hath Wine put into it, muft have a vent or elfe it will 
burft$and by the vent you may know what wine it is : 
fo, the fpeeches are the vent of the heart,and by them 
you may tec what is in the heart. 3 ifgr3ce bethere,the 
fpeeches will -favour of it, asaCaske will tafteof that 
which is in it. 

But you will fay,Thc heart is of a great depth 3 and 
who can fearch it € who is able to know whether the 
I cart be renewed or no, by the fpeeches * 

To this I anfwer, I fay not that a man may at all 
times, and in all places, judge of it aright- but I fay, 


The Doftrine of ^Mortification. 

that a man may certainly know himfelfe whether he 
be renewed or nojwhich is the thing we feek to prove 
in this place 5 that a man may know from what root 
they fpring,whether of weaknefie 3 byrebelHon,or na- 
turally through unmortified Jufts: I fay not but fome- 
timcs a childeofGod, a regenerated man may have 
foule fpeeches in his mouth,and yet his heart be good 
towards God 3 he may have rotten talke, but it is but 
for a time, it will not conrinue,and it will caufe much 
forrow of beart 3 if he have grace, when his confcience 
touches him for it. 2 Tim. 2. 20. 21, In a great mans 
houfe there are vefjels of honour, and vejfels of dijhonour ; 
if a man therefore purge hirnfelfr, he {hall be a veffell 
of honour, and yet have corruption in him, there may 
corrupt communication come out of his mouth, and 
yet he keepe his goodneffe ; as a vtffell of gold may 
be foule within, and yet ceafe not to be gold, a vi flcl 
of honour, neither lofe its excellency$fo a regenerate 
man may have in the abundance of his heart, fome 
chaffe as well as wheat, fome corruption as well as 
grace, and yet beaveflfelof gold ; that is, heavenly- 
minded: for the Apoftle hithjfanj man therefore p urge 
himfelfe, he /ball be avejfell of honour, notwithftanding 
his corruption in his heart,& it appeare in his fpeech • 
yet if he purge himfelfc,if he labour to mortifie them, 
if he labour to rid his heart of them, he (hall be a vef- 
fell of honour. 

But you will fay, It may be that we (hall not have 

alwayes occafionstotry men by thdr fpeeches, how 

then (hall we know whether their hearts be renewed? 

To this I anfvver,It is true,that it may fo fall out that 


zi opened. 




By his 


The Dottrine of ^Mortification. 

Marke 5 

wc cannot try them by their fpceches,yet filence will 
declare in part what is in the heart . let a regenerate 
man be filent, and his filence will (hew that he hath a 
renewed heart . if he be reproached or flandred, his 
patience in fuffcring (hows the uprightnes of his heart, 
I but if ye fpeake, it hath a greater foi ce, and will more 
manifefliy appearc:fo on the contrary ,the rottennefle 
that is in the heart 3 will appeare in impatiency of fpi- 

Thirdly, you may know whether your hearts be 
renewed by your adions:this alfo our Saviour makes 
another figne of a renewed hearty Math. 7. 20. By their 
works you fall how them 5 that is, by their anions. 
N ow every thing is knowne by his adions $ therefore 
examine your felves what are your anions, are they 
the adions of the regenerate part,or of the unregene- 
rate parr $ are they holy anions, or are they uncleane 
anions ? by this you may know whether you be hea- 
venly-minded or no. Now this muftneceflarily fol- 
low the other two : for if the heart be renewed, then 
there will be heavenly affedions in it towards God, 
and fpirituall things, and if heavenly affedions, then 
there will be heavenly Speeches $ for thefe flow from 
heavenly affedions ; and if there be thefe two, then 
there muft needs be holy adions: therefore our Savi- 
our fiith, Luk. 6. 45. Agoodmanout cf the good treafure 
of hishcart hrihgeth forth goodftuit^ thatis 3 if the heart 
have in it a treafure of heavenly aff dions and fpee- 
ches, it cannot be but it will fend forth goodadions 
in the life. 

Th fife and laft figne whereby you may examine 


The Doclrine of ^Mortification. 

your felves, whether you be heavenly-minded or no, 
is, by examining your felves how you ftandaffe&ed 
towards him that feeks to take thefe earthly members 
fromyou - y how you ftand affe&ed with him that re- 
proves you for your earthly-mindednes.This is a fign 
that Paul gives of an unfound hearty 2 Tim. 4, 3. The 
time wilt come that they will net endure whole fome dottrint : 
that is, they will not endure the word of reproofe,but 
will be readie to revile them that (hall reprove them : 
and therefore he addes,that tbeyjhall heape to themflves 
Teachers $ they (hall affe&thofe that (hall fpeake fo as 
they would have them.Now this is a figne of earthly 
mindedneffe, when they are offended with him that 
(hall reprove them for their finne$ for if men reckon 
thefe members as a part of themfelves, then you can- 
not touch them but you muft touch their lives, for 
thefeareapartoftheir life • and if youfeeke to take 
thefe away, you feeke to take away their lives .• now 
whatman will be contented to part wirh his hki It is 
a principle in nature that God hath implanted in eve- 
ry creature,to love their livesjbut if you account them 
not as a part of your felves, but as your enemies, then 
you will account him as afpirituall friend that (hall 
helpe you to flay them $ for w ho is there that will not 
love him that (hall helpe him to fl >y his enemic * 
Therefore if the heart be heavenly difpofed, he rec- 
kons them as his enemies^but if he be renewed, he ac- 
couts them as a part ot himfelfitherfore examine your 
felves by this,whether you be heavey-minded or no. 
The Ufe of this that hath beene fpoken, is for ex- 
hortation unto all thofe that arc heavenly-minded : 

R Let 





The Dofiriwof UWortificatfon. 



Let mee now exhort fuch to perfevere in heavenly- 
! mindednefTe,lct them labour to grow every day more 
Rct.ij.ii. J heavenly-minded than other. Rev.n. n. La them 
that be hdfjte heljftiU: that is, let them be more holy, 
let them labour to grow in heavenly-mindednefTe, 
let them labour to keepe their hearts pure from this 
earthly-raindedneffe,becaufe it will foile their foules: 
for all feme is of a foiling nature 5 if it enter into the 
heart, ic will leave a fpot behinde it : now wee know 
that if a man have a rich garment which he fets much 
by* he will be marveilous carefull to keepe all kinde 
of greafe and fpots out of it ; fo it (hould be a Chri- 
ftiansduty to labour to keepe all foile out of his foule, 
becaufe it is a precious garment,and the refiding place 
of the Spirit : we know that if a man have one {pot in 
his garmentjit makes him out of love with it,and then 
cares not how many lights upon it jfb it is with finne, 
t if thdu fuffer thy heart to be fpotted but with one 
finne, it will worke carelefnefie in thee, fo that hereaf- 
ter thou wilt not much care what finne thoucommir, 
nor how thy foule is foiled : therefore it behoves you 
to keepe your hearts from every finne, and to make 
conference of little finnes. Andfo much the rather, 
becaufe the glory of God is engaged on your conver- 
sion 5 if thou (halt foile thy felfe with any finne, that 
bath taken upon thee the profeflion of the Gofpell, 
God will be diflionoured , and the Gofpell will be 
fcandaled:Againe,keepe thy hearr,bccaufe God takes 
fpecial notice of all thy adions-as for dogs and fwine, 
as for the a&ions of unregenerate men, he regards 
them not^becaufe his glory is not engaged upon their 


finnes to 
be avoi- 

The Doftrine of (Mortification. 

convocation, he expe&s nothing from them § but as 
for you, he cakes a particular notice of all your ani- 
ons , fpeeches, and behaviours, and therefore you 
fliould be marvdlous carefull over your hearts. A- 
gaine, looke unto fecret finnes,becaufe he is the fear- 
cher of the heart $ let the feare of God fet in order e- 
very facultie of your foules to keepe out every finne, 
every evill thought,becaufe he takes fpeciall notice of 
it. And that I may the better prevaile with you,l will 
briefly lay downe feme Motives to move you to keep 
this diligent watch over your hearts. 

The firft Motive to move every Chriftian to conti- 
nue and grow in heavenly-mindedneffe, is this, be- 
caufe by this meanes he may be able to doe every goodworke. 
z Tim. $.21, If a man therefore f urge himfelfe, hejhallbe 
avefftU of honour ^fit for every good worke t that is, if he 
labour to rid his heart of earthly-mindednefle,he fhall 
have a new life put into him, whereby he (hall be able 
toperforme holy duties in another manner than be- 
fore. Now what is the reafon that there is fuch com- 
plaint among Chriftians that they cannot pray, and 
are fo dull and fluggifli in the performance of holy 
duties, but becaufe they have not rid their hearts of 
earthly-mindedneffe i What is the reafon that there much Preaching, and fo little pradife; and fo 
much hearing, and fo little edify ingjbut becaufe men 
are earthly-minded * If they would purge themfelvcs 
of this earthly-mindednefTe, it is unpoffible but that 
there would be more fpirituall life in the per- 
formance of fpirituall duties. Therefore if it were for 
no other caufe but this, that you maybe inablcd unto 

R 2 evci 


Secret fins 
to be look- 
ed into. 

Motives to 
over our 



The Dottrine of t^iortif cation. 

every good worke and holydutie, and that you may 
keepein you your fpiricuall life, feeling and moving, 
labour to keepe thy heart cleane from finne. 

The fecond Motive to move Chriftians to grow in 
heavenly-mindednes,is,becaufe that by this fiodis ho- 
noured-^ fay,ic is a glory to God if thou keep thy heart 
cleane : Now what man is there that would not wil- 
lingly glorifie GodjWho ftucke not to give Chrift for 
him?It is a glory unto God when the Profeffors ofthe 
Word live a holy life • for what is the nature ofthe 
Word but to clenfe i now when it worketh not this 
effeft in them,or at leaft when it appeares not in them, 
it doth detraft from the excellency ofthe Word.The 
Apoftle layesdownc the nature of a true Chriftian, 
jam.x. ii. j dm . i . 2 1 . Pure Religion is this, to keepe onesfelfe unf potted 
of the world that is,a fpodeffe life is that which beft be- 
feemes a Chriftian man that takes upon him the pro- 
feffion ofthe Gofpel.and that which brings much glo- 
ry unto God is a blamelcffe converfation : and to this 
end the Apoftle exhorts,£tf (faith he)) our converfation 
Hcb.13.5. be without covetoufnejp, Heb.i$. 5.asifhefliouldfay ,an 
unfatiable defiredoth detrad from the glory of God: 
therefore let this move men to be heavenly-minded. 
The third Motive to move every Chriftian to grow 
inheavenly-mindednes 5 is 3 bccaufeAm^/mW*r*vf£ 
1*. God in prayer:2am 9 ^i6.thc Apoftle faith, that The fray 
er cf a faith full man availeth much ,i fit be fervent : that is, 
it hath a great force with God for a blefling:Now this 
fhouldbe a marvellous encouragement to ktepethe 
heart cleane, in regard ofthe great neceffitie that the 
Church hath of our prayers -, and therefore if wee 


The Dottrine of ' LMortijic&tion. 

would not for our felves prevaile with God, yet in re- 
gard of the great need that the Church ftands in at 
this prefent, we (hould be moved to doe this dutie. 

But yoawill fay, that wee are but few, or that I am 
but one, and how can we be able to prevaile thus with 

To this I anfwer, Grant that you be but a few,yet a 
few may doe much good ; Eztk. 22. 30. fpeaking of 
the deftru&ion of Ierufalem, 1 (ought, fatth the Lord, for 
a man toftandw the gaffe, and there voas none:Hc fpeakes 
there in the fingular number, if there had bin but one 5 
that is, but- a few, tfrey might have prevailed much 
with God : fo I fay unto you, though we be but a few, 
yet if we keepe our hearts pure, wee may doe much 
with God ; nay, though thou be but a particular per- 
fon,thou maift prevaile much with God^as rJOofes did 
for the Children ollfrael: when a damme is new bro- 
ken,the cafting in of a little dirt will hinder the courfe 
of water D but if it be not holpen in time,it will not eafi- 
lybeftopt; fo in time a few may prevent a Judge- 
ment $nay, fuch aludgementas otherwife may de- 
ftroy a whole Land- if the heart be truly fandified, 
ic hath a great force with God: Againe, a man that 
would pray, if he doe not fpeakc, but many times he 
is forced to fend forth fighes andgrones unto God, 
this is of great power with God . but if he powre out 
his heart in voyce, it hath a greater force: and there- 
fore the Wife- man faith, that the words of the righteous 
arc precious • that is, of great worth with God : and 
therefore let this move men to be heavenly-min- 

R 3 HOW 



Ez-wk. 43.30 





CMortifie therefore your members which are upon the earth: 
Fornication y uncleanneffe, inordinate affe^ion^vtll con* 
cupifctnce, and covetoufrcjfe, which h Idolatries. 

Aving handled in generall the 
Do&rine of Mortification, ac- 
cording to the Method of the 
Apoftle, I am now come to dc- 
feend to the confidering of par- 
ticulars^ they are laid downe 
in my Text • and would fpeake 
of them in the order as they 
are ranked by the holy Spirit, but that the affinity and 
neerenefle betwixt three of thefe finnes, namely, For- 
nication, Uncleanneflfe , and evill Concupifcence, 
makes mee to confound them, andpromifcuouflyto 
mingle them together. Let us therefore confider firft 
of the nature of every of thefe finnes particularly by 


Ho w to mortife Fornication. 

themfelveS, and afterward make fbmeufe and appli- 
cation to our felves of them altogether. 

The Do&rine that arifes in generall from thefe 
words, is, That 

K^ill Vnckanntffe is a thing God would have mortified 
and quite defirojed out of the hearts that bee would 
dwell in. 

All filthinefleand uncleanneffeis a member of the 
old man • now in fuch as Chrift dwels in, the old 
man is crucified, he is dead with Chrift • now he that 
is dead with him, is freed from him : and againe, hee 
that is in the fecond *^dam, hath power to mortifie 
the members of the old man. All Gods children muft 
bee purified and cleanfed from all pollution, as the A- 
poftle exprefiely commands usJEfbefa.i. Be ye follow- 
ers of God 06 dear e children : that is,be ye like unto God 
your Father, as children refemble their naturall fa- 
thers 5 now God is pure and holy, therefore muft ye 
be fo alfo : and then it followes, Verfe 3 , But Fornica- 
tion>*ndall Vnclcanneffe, or Covet oujhejje, let it not be once 
named among fl you 3 as becommeth Saints : that is, let all 
fuchfilthimfle bee fo farre from you, as never any 
mention be made of it amongft you ^ if it ftaould by 
chance enter into your thoughts, beefuretokillit 
there, let it not come no farther, never to the naming 
of it : As it becommeth Saints - that is 3 holy ones,Gods 
children and peculiar people, ir were unbecomming, 
and a great (hame to them to be uncleanc,to be unlike 
God their Father,who is holy. In like manner, he ex- 
horts us to clean fe our felves from aSfltbinejJeoftbefefh 
andjpirit,j>erfefitng hclinejfein tbejeare of God,z Cor .7. j. 






How to mortijie Fornication. 


on what a 


Pro. a. I7« 

i Cot. 6. p 

that is, Letuspurifie our hearts from the corruption 
ofluft and concupifcence which is therein, driving 
to make perfeft our holineffe in the feareof the Lord: 
and fo more fully alfo in 1 Thef.4.3^ 5 . he fets downe 
the p irticular uncleannefles fhould be abftaincd from, 
and mentions two of the very lame fpoken of in my 
Tcxr$namely 3 Fornication,and Iuft of concupifcence: 
the words are (for they are worchy your marking) 
This is the will of God, even your fanflificatwn, that you 
fiwuldabttainefrom Fornication: that every one of you 
fiould know how topojftjje his vejfill in fancii fie alien and ho- 
nour, notinthcluttsof comufifccnce T &c. and therefore 
we ought to mortifie and deltroy all the filthinefle that 
is in our hearts, if wee would bee accounted Gods 
children, and have his Spirit to dwell in us. 

But that for the Generall : wee come to Particu- 
lars, and will fpeake of the frft finne that is named in 
the Text, Fornication : whence the point of Do- 
drine is this, That 

Fornication is one of theftnnes that are to be mor- 
Fornication is a fin betweene two fingleperfons, 
and in that it differs from Adultery : and although it 
benotaltogetherfohainous as Adultery, becauftby 
it the Covenant of God is not violated as by the o- 
ther fpoken of, Prov.%.\j. neither finde wee the pu- 
nifhment abfolutely to bee death, yet ir is a grievous 
finne 3 and to bee feared, in that ir fubj> dsthofe men 
that are guilty of it, to the Curfeof Godanddjm* 
nation : for the Apoftle faith, I Cor. 6 9. 2^o Forni- 
cator (hall enter into the Kingdome of Heaven • It de- 

How to mortifie Fornication. 

privcs a man of happineffe 3 bani(hes him out of Gods 
Kingdomeinro the dominion of the Devill, and ter- 
ritories of hell, never to be exempted from the into- 
lerable torments of Gods eternall vengeance. But to 
lay open thehatnoufneffe of this finne, we will con- 
fider thefc foure Things : 

Firft, the SinfuInefiTe - -\ 

Secondly, the Punifhment r 

Thirdly, the Danger- V * 

Fourth!y,the Deceitfulnefle J 

Firft, the pnfukejji of this finne of Fomicatioft ap- 
peares fir ft in great contrariety that it hath with 
Gods Spirit , more than all other finnes. Betwixt 
Gods Spirit and every finne, there is a cercaine con- 
trariety and repugnancy, as in nature we know there 
is betwixrheate and cold • now in all contraries an 
intenfe degree is more repugnant than aremifTe, as 4 
an intenfe heat is more contrary than a heat in a leffe 
degree- fo it is with Gods Spirit and this finne^they 
are contrary in an intenfe degree, and therefore mbft 
repugnant unto 5 for the Spirit delights inholinefle, 
and this finne in nothing but filthineiTe 5 that is pure 
andundefiled, but this bath a great deformity in it, 
and therefore confequently muft needs bee odious in 
his eyes, Befides, this is contrary to our calling, as 
the Apoftle faith, i Thef.^.j. For Cod bath not called us 
unto uncleanneffifbHt unto bolinejjc^. 

Againe, itcaufesagrcat elongation from God, it 
makes a ftrangenefle bet wcene God and us 5 all finne 
is an averfion from God, it turnes a man quite away 
from him, but this finne more than any other, it is 

• S more 



The fin- 




I Thef47 


How to mortijie Formation. 

Rom. Mi. 



more delighted in, wee have a greater delight in the 
o&ingof this finnethan ip any other, and therefore 
it is amoft grievous finne. 

Furthermorc^the greatneffe of this finne appeares, 
in that it is commonly a puniftiment of other fmnes ^ 
according to that of the Apoftle, £010.1.2 1» and 24, 
compared together, where he faith, Becaufa hat when 
they knew God, they glorified him not as God, neither were 
tkanktfull, but became vaine in their imaginations, (jrc 
wherefore God al fo gaue them up touncleanneffe, tbtvugb 
the lusts of their owrn hearts , to dt\%onour their cwne bodies 
betmene themselves. To the iame purpofe is that of 
the Preacher,£ttfc/.7.2 5.where f peaking of the enti- 
hngWoman, whofe heart isjnares and nets, &c. hee faith, 
Who fo pleafttb God jhall cfcape from her, but the fwner 
fbtU bee taken by her : that is, whofaever committeih 
finne fliall in this be punifhed, that he fhalfbe entrap- 
ped and enfnared by.the fubtle enticements of the 
dtftigneft Woman. So dlfoProv. 22.14* The Mouth oj 
ftrange women is a deepepit, he that is abhorred of the Lord 
(hattJafoherein.-Now all finne of this kinde,and conse- 
quently finner^are abhorred of the Lord,and there- 
fore he will punifii them in- letting them tumble into 
rhis deepepit of ftrange women here, and hereafter 
without repentance into the bottomleffe pit of ever- 
Lifting diftru&ion : As long as the Lord lopkes for 
any fruit of any man, hee keepes hxgi from this pit • 
butfiicb asnotwithftandingall his watering, pruning 
and dreffing, will bring forth no fruit, with thofe the 
Lord is angry ,.they fhall fall into it. Nowas in a lad- 
der 3 or any thing t hat hath fteps to afcend and defcend 

How 10 mortifie Fornication. 

by, chat ftayre unto which another leads, nroft needs 
bee fygher than thQ reft $ foinfinne 5 that finne unto 
which other lead, as to a punflliment, muft needs bee 
greater, and of an higher nature than the other : and 
thereforathis finne is a moft grievous finne, 

Befidcs the hainoufneffe of this finne appeares,be* 
caufeitlaieswafte the Confcience more than other 
finne, it quite breakes the peace thereof- nay, it fmo- 
thers and quenches Grace.The Schoolmen call other 
finnes, htbmdinemfenfus, a dulling of the fenfes | but 
this an extin&km of Grace: other finncs bluar Grace, 
and takes oflfthe edge, but this doth as it were quite 
extinguHh it : It makes a gap in the heart ,fo that good 
cattelXgood thoughfs,and the motions of the Spirit 
mayrunn<?out, andevillcattell, noyfomelufts, and 
corrupt cogitations may enter in,to pofTelfe andd well 
there, and therefore it is a grievous finne. 

Laftly,the greatnefle of thisfinneappeares,becaufe 
it delights the body more than any other finne doth 5 
and therefore the A pottle in 1 
his arguments, to difTwadethe Corinthians from the 
finite of Fornication, from the glory and honour of 
our bodies; as that the bod) is not for Fornication, but 
for the Lord, yerf.i 3, And that our bodies are members cf 
Chnft, Vttf.\% . The Temples of the holy Ghoft, Vtrf\ 9. 
Arebought mtb a price, Verfe 20. and then concludes. 
Therefore glorifie God in your bodies : and fo in another 
place it is faid ,, Wee ought topoffeffe our vejfelsin honour : 
Now there can be no greater meanesto dishonour 'the 
veffels of our bodies, than to pollute them by this 
filthy finne of Fornication. 
| S 2 Secondly, 



The pu- 
of Forni- 

How to mortifie Fornication. 



* Pet. 1.9, 

Secondly, the hainoufneffe of this finnc will bee 
the better feene if wee confider the fearefull ppnifli- 
ment of it, which becafrfe men are more afraid of the 
evill of punifhment than of the evill of finne 3 is there- 
fore fetdowne to bee the greater accordingto the 
greatnefle of the finnc it felfe : as may appeare by 

Firft, Godhimfelfe takes the punifhment hereof 
into his owne hand ; for Co faith the Apoftle, Heb. 1 5 . 
4. Whoremongers and Adulterers Godmll judge : that 
God hiqjfelfc will bee the Iudg'e of ail men, for the 
godly indeed it (hall be beft,'becaufe hec is righteous 
and will render to them a Crowne ; but for the wic- 
ked, It is a feareftd thing to fall into the bands of the 
living God. 

Againe, God referves fuch filthy perfons for an 
heavie jiidgemcnt,according to that of Paer, 2 Pet. 2. 
9 5 i o, The Lord knoweth how to deliver the godly out of 
temptations, and to referve the umutt unto the day of judge- 
ment to bee funijh'J; but eheifiy them that walke in the 
lull of unelea9we(p. And this is manifeft in that feare- 
full and grievous judgement hee brought upon the 
children of lfrael in the wilderneflTe, when' as there 
fell In one day three and twenty thoufand Tor the com- 
mitting of this finne, 1 Cor. 10.8, So God puniflied 
Ruben for his fhne, in that hereby hee loft his Excel- 
lency, Gen. 49 4. and by lofiog this he loft three things ( 
which belonged to bis birth-right as hee was the el- 
deft, fir ft, thekingdomc, which was given to ludah : 
Secondly ,the Prieft-hood, which Levi had. Thirdly, 
the double portion, which his father beftowedon, 


How to mortife Fornication, 


lofepb. Further, Sichem andAmmon alfo for their fil- 

thinefle in this kinde were "taken away fuddenly : 

And'how was David punifhed , though the deare 

childe of God, the [word Jhall never depart from thy 

boufe, &c. See alfo what grievous judgements the 

Lord threatens to them that fliall commit this finne, 

Prov. 5. 8, ?, io, ii. Remoue thj way fane from her ^ 

(meaning the ftrange woman, or harlot) andcom^j 

not mgb the d; ore of her houje \ Left thou give thine honour 

unto others , and thy y tares unto the cruel/ 5 Lift gangers be 

filed with thy wealth, and thy labours be in tht botifeofa 

flranger and thou mo. rm at the lafl, when tbyfiejhand 

thy bad) uconfumed, &c. Soag iine, Prov,6. 33. Who fo 

commtteth adultery^ d ftroyeth his orvne foule : and Prov. 

5.5. Her feet goedowne to death Joer (teps take hold on bell: 

I as who (hould fay, there is no efcaping death but by 

I fhunning her, if not death temporall, yet ftjrely death 

I eternall: nay, if this will not fright you, there is no 

1 efcaping betwecne hell and her. Befides, as in that 

I which is god, the more a man delights, the more 

I comfort it will bring him ; according to that in Prov. 

J 3 . 4. Let not mercy and truth forfake thee^ fofhalt thoufnde 

favour and good understanding in the fight of Cod and 

Man: foon the contrary, thofe finnes \vbercin a man 

moft delights, bring grcateft puniihment unto him, 

as you may fee io the .punifhment of Babylon, Rev. 1 8. 

7. where it is laid, How much/bee hath glorified her felfe 

and lived delicioufly ,fo much torment and for row give her. 

Thus then yee fee the gfievoufneffe of the punifb- 

mentprov es the finne it felfe to be more haynous and 


S 3 Thirdly, 

Pro. 7. 8,9, 

Pro. 6. 3 3. 

Pro. 3.4. 



■ miili ■« 


The dan- 
ger of for- 
Pro. 13.x;* 

Hew to monifie Fornication. 

Pro,*. i?< 




Thirdly, the haynoufneffe of this finne will ap- 
peare, if we confider the danger thereof, and diigcul- 
tie co get our, when we are once fallen into it. Uhe 
Wife- man faith, P rov. 23. 27. o* whore is & dee ft ditch, 
and aftrange woman is a narrow fit. Now as it is almoft 
impofTibleforamaninadeepeditch, or a narrow pit 
to gee out without fome helpe from another • fo is ic 
altogether impoflfible for one that is fallen into this 
finne of Fornication, co free himfelfe from it, with- 
out the fpeciall affiftance of Gods grace helping him 
thereto : and therefore it is faid 3 /V0*>.2.ip. ?ionc that 
goe unto her returneagainc, neither take they holdofth<u> 
fathsoflife: therefore aLo is, Eccief 7. i6.her heart's 
faid to kfnares and nets, in refped: of the entangle- 
ments wherewith (hee entrappeth her followers ^ 
and her hands to be as hands, in ref pe& of che difficulty 
to get loofed from. This finne befocted Salomon, the 
wifeft among menfleverthelffJeevcnhimdidoutLndiJh 
women caufe to Jinne, Nche. 13. 2 6. So alfo did it be- 
witch Samffon, the ftrongeft amongft men, one that 
was confecrated and fet apart as holy unto God v even 
he was overcome hereby, as wee may readc, ludg.\6 
Wee know by experience, as a man that is tumbling 
from the cop of an hill, there is no flaying for him till 
he come unto the bottome 5 fo he that hath once Ven- 
tured upon this deepe pit, and beg in des to fl de into 
it, there is no flaying of him till he be utterly loft 
in the bottome thereof : or as a man in a quicke- 
fand, the more heftirres, the fafter hee ftickes in, 
j and finkes deeper • fo it is with him that is oi)ce o- 
vertaken with this filthy finne, the more hee ftirres 


How to mortifie Fornication. 

ink, the fafter hee ftickes, and harder will it bee 
for him to get out. Therefore wee conclude this 
finnc is a moft fearcfull finne, and hard to be over- 
come, or left off, if once accuftomed to the delight 

Fourthly, the haynoufneffc of this finne will be 
discovered, if wee confider. the deceitfulneflfc 
it will fo bewitch us, that wee will per- 
fwaded thar it is a figne 5 now if wee will not be- 
leeve it to be a finne, much leffe will brought 
to leave the fweetntfle of it, to forfake the plea- 
fure wcv fi ide in ii. Be(ides,the Devill, that old Ser- 
pent, Me comes and tells it is either no finne at all, 
or elfe but a fmall finne , and may bee eafily left • 
wee may turne from it when wee pleafe 5 and fo he 
dandles us till we grow to fuch an height, as wee be- 
come infenfibleand hardned in it. Here therefore I 
will lay do wne the deceits that Satan ufeth to beguile 
us in th\£ finne, which being detedied, wee may the 
eafilier (hunne and avoy d this deteftable and bewitch- 
ing uncleanneffe. 

Thefirft deceit wherewith Satan>ufethto beguile 
us, is, Hope of repent ami h weerhinke wee can repent 
when wee lift, that, that is in our owne power, for 
God will upon any of ojr prayers be heard of us • 
heaven-gate will be open at 6m knocke • and there- 
fore Tic commit this finne to day, and to morrow be- 
take my felfe to my prayers, and all fhall be well. But 
beware of this, left you be deceived, God will nor be 
mocked- if you will finne to day, perhaps you fhall 
not live to repent till to morrow j.or fuppofe thou 




The de- 



Deceits of 
the Devill 
difcoYerei L 

Deceit 1 

Hope of 


Hew to mortifie FoYnication.' 

Deu, 19.19 

doft live^yet he that is unfit to day, will be more un- 1 

fit to morrow: God cannot endure a man that will 

fall into the fame finne againe and againe, for he ftiles 

ir 5 Dcut*29. *9> adding drnnhenmj]e to tbirfi f . that is, 

never leave drinking tijl wee be athirft againe : that 

which (houldcxtinguifh and abate our thirft a is made 

the nieanes to increafe and enflame it. Now what pu- 

nifhment followes fuch as doe fo,you read in the next 

verfe, and 'tis a fearefull puniftiment 5 The Lord mil 

not [pare hint, and then the anger of the Lord andhtiya- 

loufte Jhall [moke againsl thai man, and all the cur Jes- that 

are mitten in >hts fooke flnil lye upon him, and the L$rd 

P'aH blot out his name from under heaven : who is there a- 

mong you that would not be terrified at this fen- 

tencc f Surely his heart is of Adamant, nothing can 

pierce it, if this doth not : 'tis a fearefull thing to fall 

into the bands of the living God: Beware then of do 

ing thus, goe not on in finne upon hope to repent at 

your pleafure, left before you thinke it time for your 

pleafure to doe it in,the hand of the Lord be ftrer ched 

out upon thee, and his jealeufie fmoke againft thee, 

or one of (if not all ) his curfes light upon thee. A 

man would take 4t ill if his neighbour rfiould wrong 

him to day, and as foone as he had done aslce pardon, 

and yet wrong him againe the next day -in the fame 

kinde, and then aske pardon agaiae, and fo the third, 

and fourth, and forward • even {bit is with God, we 

fall into this finne to day, and night begge 

pardon of him, yet to morrow commit the fame finne 

over againe, as if wee had asked leave to finne the 

freer 5 take heed of this, doe not bleflc thy felfe in 

th y 

How to mortt fie Fornication. 


thy heart, faying, I fliall have peace, or I (hall repent 
when I lift, for feare left God prefently blot out thy 
name from under heaven. 

Againe,Hope of after-repentance doth lead many 

men on to the commiffion of this fume- they hope 

they may repent before death, it is a great while till 

this come, therefore time enough to doc this in. But 

this God hath thrcatned,you heard even now in the 

pla^re above-mentioned, I pray confider of it. Balaam 

his defire was but to dye the death of the righteous, 

therefore he periflied among Gods enemies $ he de- 

fired it,and whileft he remained onely defiring,with- 

! out any labour to live the life of the righteous, God 

| juftly puniflied him with an utter overthrow : as he 

| did with thofe, Efay 2 8. 1 5 . who faid, Wee have made 

\ a covenant with * death ', andwph hell are we at agreement , 

[when the over-flowing fiourge JhaU pajje through it Jhall 

) not come unto us : Thefe men thought all fure, nothing 

I could come to hurt tjjem 3 they are as well as any man- 

I for they had an agreement with hell and death, nei- 

j ther fliould the fcourge meddle with them % but thefe 

I were but their own thoughts, they reckoned without 

] their hoft,as we ufe to fay • for fee what God faith to 

j them, verf 1 8. Your Covenant with death Jhall he difa- 

\ nulled, and jour agreement with hell JhaU not ftand; 

\ when the over -flowing fcourge Jhall pajfe through, thenjee 

! Jhall be trodden downeby it: They might contrive, but 

he would difpofe: though they did thinke all well., 

and hope for peace and quietnefle, tyet he would dif- 

anuU their covenant, and breake off their agreement, 

fo that the over-flowing fcourge, that is, fudden de- 

T ftru&ion 

I 130 

How to mortifie Fornication* 

I Ephc* 


ftru&ion (hould take hold of them, and utterly con- 
found them, x^immon going to his brother Abfaloms 
feaft, little thought to have beene fo foonecutoff$ 
Sic hern preparing himfelfe for a wife 5 never thought of 
a funcrall 5 neither is it likely that Korab and his com- 
pany thought their tent-dores (hould be their graves 5 
I warrant you they hop'd for repentance, yet this fud- 
den deftrudion tooke away all^oifibility of repenting 
from them. God threatnethfuch, Ezek. 24. 13. Be- 
cattfe I have purged thee and thou waft not purgedjbou/halt 
not be purged from tbyfltbineffe any wore 3 till 1 have cau- 
fed my fury to nil upon thee. And indeed we cannot re- 
pent unlefle God fends his Spirit into our hearts, and 
he will not fend his Spirit into fuch a heart as hath 
filthineffc in it : Will any man put liquor into a glaffe 
where Toads and Spiders are? much lefle will Gods 
Spirit come into a heart that is uncleane. 

Befides, fuch a man as is not purged from bis un- 
clcanncffc, of himfelfe is moft kdifpofed to repen- 
tance 5 he is without feeling, as it is Epbef^if. Who 
beingpaU feelings have given them (elves over untolafcivl- 
cttjtiejje, toworke alluncleannejje withgreedweffe : Now 
fuch a man ashathnofenfeof his mifery, that cannot 
feele his wretched condition, but isinfenfible of his 
corruption, he can never repent 5 for as the Apoftle 
faith, 2 Pet* 2. 14. be cannot ceafefromftnne : an<j where 
there is no leaving off, and forfakingto finne, there 
can never be any true repentance. 

Laftly, Godrefufeth fuch a man, he will hot en- 
dure to heare him if hee (hould beggorepentance at 
his hands 5 and the reafonis, becaufc he cannot begge 


How to mortifie Fornication. 

it in finceritie 5 for true repentance argues a turning 
from, and loathing Qfallfinne: and therefore fuch a 
purpofe as men ufe to have in the time of extremitie, 
while the crofTe is on them, that they willforfake 
finne, that they will not doe fuch and fuch a thing, 
this I fay, will not ferve the turne, it is not fufficient . 
though they fhould mdurne and feeme to repent, yet 
God will not accept it, for the very beafts may doe as 
much 5 as it is faid. Therefore /ball the Land mourne, and 
every one that dmlleth therein JhaQ languijh, with the heap 
of the field, and with the fowles of heaven, &t. Hofq. 3, 

The fecond Deceit, wherewithal Satan uferh to 
deceive men, is, Prejentimpunitie: he labours to per- 
fwade us, becaufe wee are not prefently punifhed, 
therefore Gods fees it not, or will not punifh it at all, 
and therefore will goooft in our finne, and delight to 
wallow ftill in our pollutions,according to that of the 
Preacher,j£tt/*yr8, n. Becaufe (intence igainB aneviS 
worke is not executed fpeedily^ therefore the hearts of the^> 
fonnes of men is fully fit in them to doe evill. Againft this 
deceit of Satan, to prevent it, left wee fhould be over- 
taken thereby, let us remember thefe following con- 

Confiderfirft, that though execution be not pre- 
fently done, yet punifliments are every where threat- 
ned,and Gods threatning is as good as payment 5 his 
W ord is fure, and one title of it (hall not fall to the 
ground unfulfilled : and when God begins to punifh, 
he will make an end ; as it is faid, 1 Sam. 3. 12. In 
that day I will per forme againfi Eli, aS things which 1 have 
fpoken concerning his houfe . when I begin, I will alfo make 

T 2 an 


Deceit 2 





How to mortife Fornication. 


an end: If heftrikc once, he need not to ftrike any. 
more, hisblowes are fure, whet) he (hikes, he never 
miffes, his arro wes kill at firft fhooting. 

Confider fecondly,that cither a fudden judgement 
fhall overtake them, and fo confound them in an in- 
ftant $ or if it be delayed, then the feare it fhould light 
upon them, quite takes away the fvveetnefle of the fin 
they commit, and fo makes the finne it felfe a yexati- 
j on and punifliment to them.$ or elfe laftly, if God fuf- 
fers them to run on in finne fecurely, and without all 
feare or remorfe,he bcares with them but that he may 
make his power knowne and eminent by bringing a 
great judgement onthena at the laft : as the Apoftle 
iaith} Rom. 9.22. What if God willing tofhw his math, 
and to make his power knowne, indured with much long-frf- 
\ fetwg*. th wjjels of wrath fitted to deftruftion* There is 
a time, that the wicked muft be fitting, and be a pre- 
paring for their deftru&ion; which once come, let 
them be fure afterwards God will manifeft his pow- 
er, will compenfate his much long.fuffering with the 
i greatneffe of the judgement hee brings on them : 
Now, it is a fearefull thing, and a dangerous cafe, 
whenGodfuffersamanthus to grow and thrive in 
his finne, that fo his judgement may be the greater. 

Confider thirdly,thatfuch goon in their fin which 
hope to efcape -, becaufe they are not prefently puni- 
(hed, they abufe the patience and long.fuffering of 
God : Now, the manifestation of Gods attributes, is 
his Name, and who fo abufe them, take his Name in 
vaine- and you know, God will not hold him guiltlefft 
that taketh his Tiameinvaine. Let fuch then as thusa- 


How to mortife Fornication* 

"bufcthepatienceofGod, thinke not that they (hall 
efcaprthe judgement of God, bue remember to take 
into confideration that place of the Apoftle, ite/w.2.4, 
5, 6. where it is faid 5 Defpifeff thou, O man, the riches p/i 
his goodneffc, and forbearance? and long Offering, not know- 
ing that tbcgoo&nejfc of God leadeth thee to repentance? But 
after thy hardneffe and impenitent heart ^treafurett up unto 
thyfelfe wrath, againsl the day of wrath ^ and revelation of 
the righteous judgement of God • who wlllrendetjpto every 
man according to his deeds* He fhall affuredl^pay for e- 
very day and houre that he fhall continue in his finne $ 
God takes account of every minute, and will when 
he begins to render vengeance, repay it to the utmpft 
farthing 5 every moment addes one drop unto the vi- 
alls of his wrath, and when that is full, it (hall be po w- 
red out upon them. See this in the Church of Thyati* 
ra : Rev. 2.21,22* lg a ve her (pace to repent ofherforni- 
cation^andjhee repented not ^Behold, lwillcaH hcrintoa 
bed) and them that commit Adultery with her ■, into great 
tribulation^ except they repent oft heir deeds : Becaufe (hec 
did not repent while fhee had time,thercfore (he fhall 
have great tribulation : Let us confider then the fear- 
fulneffeof defpifing Gods patience and long-fuffe- 
ring, and not thinke our felves in a good condition, 
becaufe we goeunpunifhed, but rather let his long- 
fuffering and goodnefle lead us to repentance, while 
he gives us fpace to repent in; 

The third Deceit, whereby Satan beguiles men, 
]s,prefent/weetnejjcinjinne y the delight wee take in the 
a&ing of this fin ^ there is ^ kinde of bewitching plea- 
fureinit,thatfl:ealesaway our hearts fromhohnefTe 

T 3 and 


Row. z, 4, 


Deceit 3 





How to mortifie Fornication. 



Mat.8. *8, 

and puritie 3 to defile them with filthineffe & undean- 
ncfle^for if we give never fo little way to the {Sktiuc 
and fweetneffe thereof, it will bring us prefently to 
the a&ing of it. But for anfwer unto this, and to pre- 
vent being befotted with this delight and fweetneffe 
in finne,take notice of the infuingcofifiderktions, 

Firft, he that denies himfelfe in this fweetneffe and 
delight, fliall not loofe thereby, he fliall be nothing 
prejudiced thereby, but fliall finde a greater fweet- 
neffe, aflfcof a far more excellent kinde, a fweetneffe 
in the remiffion of his finnes, and reconciliation unto 
Iefus Chrift,a fweetneffe in the being freed and ealed 
in # thc burthen of his finnes and corruptions. 

But fome man here wilLbe ready to fay, It is not fo 
cafieathing to reftraine ones lufts ; it is a matter of 
great difficultie and confequence, and of more paines 
and trouble than you fpeake of 5 why then doe you 
bid us deny our fel ves in the fweetneffe of finne. 

To this I anfwer - Indeed it is true, it is hard at firft 
to be overcome and brought in fubje&ion, yet in an 
heart that is truly humbled,it may be mortified 5 and 
if it once come to that, then it will beeafie to mode- 
rate it, and bring it under our command. 

Secondly, confider what Chrift faith, Af*/.8t 18. // 
is better for thee to enter into life bait and maimed, rather 
than having two hands, or two feet, to be caH into everla- 
flingfire: And indeed, how much better were it for 
us,if we would cut off this right hand, or right eye of 
delight and pleafureiri finne, and caft it from us, that 
fo we might goe to heaven, than having pleafure here 
in this life for a feafon, to be caft into eueilafting fire, 


Hon to mortife Fornication. 

to have our part and portion with the Devill and his 
Angells, which we fhall be fure to have, if we forfake 
not this filthy finne of luft anduncleanneffe 5 for the 
Apoftle faith it often, and that peremptorily without 
exception, in many of his Epiftles, that lio Adulterer > 
Whoremonger y Fornicator >or mcleane per fm^c.flaH enter 
into the Kingdome of God. 

Thirdly, confider the more fweetneffe and delight 
wee take in this finne,the greater anguifh and torment 
wee fhall finde in the renewing of our hearts, and the 
more difficult ic will be for us to leave it : Befidcs,it 
is a dangerous thing to take our fweetneffe fully, for 
then perhaps we may be fo befotted therewith 3 as we 
fhall hardly rellifli any thing elf e, efpecially the con- 
trary vertue, which will feeme very bitter and diftaft- 
fullunto us. And therefore let us be. perfwaded not 
to adhere too much to the fweetneffe and delight 
that wee finde prefent inthea&ingof this finne, left 
we b^pme fo bewitched with k^ as we never be able 

The fourth Djceit, which Satan ufeth to beguile 
men withall,is thefalfeneffeofthe common opinion ofmoft 
men ,and cunning delufion of our carna/ircafonjmto which 
it f eemes either no fin at all, or elfe fo little as it need 
not any great adoe be made about it: Moft men thinke 
of this fin f ornicatio but a trick of youth, whofe bloud 
heated with intemperance, muft have fomethingto 
allay its luft on. Now thefe two be incompetent Jud- 
ges, both common opinion, and carnall reafon, and 
are altogether unfit to judge of the notorioufneffe of 
this (in, but let us bring it to the ballance of the San- 



Deceit 4 

The falfc- 
neffe of 
and car- 
nall rca- 


How to mortife Fornication. 

Deceit s 

Hope of 


&uary, and then wee (hall fee the Iudge weigh of it, 
wc fhall fee it in its proper filthincfle and native ugli- 
ncfTe. No man that is guiltie of it can difcerncits de- 
pravitie, for the very confeience is defiled by it : now 
the Confeience is 3 as it were, the very glaife of the 
foule, and if the glafiTe be defiled, how can we fee the 
fpots in the fouleMnd if thefe be not to bedifcovered, 
then nothing is left whereby to judge aright of it $ 
and therefore we muft needs be deceived in the per- 
ceiving the filthineffe and hainoufnefle thereof. Let 
us.therefore betake our felves to the Scripture, which 
will (hew it truly in its proper colours, and then if we 
ufe the meanes, God will affuredly fend his Spirit to 
enlighten us. When/0^; had but a glimpfc of this 
light opened unto him 5 how great thinkc yee, feemed 
that finne to him,which before he durft commit bold- 
ly for thirtie pieces of filvcr, yet now it drives him to 
defperation, and prefent hanging himfelfe. Wee muft 
pray therefore for the Spirit to enlighten us, djat Co 
wcmayfeethefilthinefleofthis fin, andbenwhore 
deceived by it, as if it were either but a fmali finne, 
or hardly any at all, as many men thinke, and our car- 
nail reafon would perfwadeus unto. 

The fifth and laft Deceit, whereby our cunning ad- 
verfary, the Devill, labours to beguile us withall,is, 
Hope officrccie : Men commit this in private, no fpe&a- 
tors,no fecretaries fhall be intrufted therewith,the in- 
nermoft clofets,and moft retired roomes, are the pla- 
ces deftinated for this worke, and the time common- 
ly, is the moft obfeure and blacked feafon, the nighc 3 
and indeed not unfitly, for it is a deed of darkneffe : 

jt yet, 

How to morttjie Fornication. 

yet, letallfuchas bee guilty hereof, let them lay to 
heart thefe following confiderations : 

Confider firft, though they be never fo private and 
fecret in ir 3 yet God feesit$ they cannot ihutout his 
eyes, though they may the light of the Suune^ hee 
knowes it, and then it (hall bee revealed : that wliich 
is faid of Almes, rJMat.6.^. may very truly be faid of 
this- 7 by Father which feetb in fecret, himfelfe jhaO re- 
ward thee openly : fo. Cod that feech thy lecret Adul- 
tery or Fornication, hewillrewardit 5 hee willpunifh 
it openly. See ir for example in Davids Adultery with 
Bafbfbeba, 2 &tw.i 2.10,11,12. there the Lord faith, 
Becaufe thou baft dijpifed mee, and haft taken the Wife of 
Vnab i he Hittte, to bee thy Wife 5 Behold, 1 willraife up e- 
vill againsi thee out of thine owie houfe, and 1 will take thy 
Wives before thine eyes, andgtve them unto thy neighbour, 
and bee JhaO lye with thy Wives in the jjigbtof the Sunnt 3 
for thou dtddeH itficretly, but I will doe this thingbefore all 
Jfrael, and before the Sunne. See the Iuftice of God in 
pumfliing , becaufe David did it fecretly,and ufed all 
manner of meanes to conceale it, as making Vrub 
drunke, and then fending him to his Wife to lye with 
her, that fo it might bee hidden, yetGodwith-held 
him from her,and fo brought it about,that David had 
no way tocover his finne • therefore alfo becaufe Da- 
W labored to keepe it clofeand fecret from all men, 
heewiil make his puniftiment publike and manifeft to 
all Ifrael : Again*, God faith, Because thou baffdefri- 
fed *»e, &c. whence obferve, in this fecret committing 
of finne, a man doth defpife God inamorefpeci^ll 
manner; for hee feares more the fight of men, than 

V the 

l 37 

Mat. *. 4. 

2 Sam. u 

i 3 8 

I 5am.i« 

Hm to mortific FtrnicAtio*. 

the fight of God, in that he labours to concealeand 
hide it from the eyes of men, but cares not though 
God looke on, as if hee either would fay nothing, or 
regarded not at all his finne : but God hath iHA^Them 
that honour m? y l mil honor . and they they that deftife me, 
fiaB be lightly ettetmed^ that is, they (hall bedelpifed. 
Confider fecondly , the divers and manifold waies 
God hath to reveale it, though men be never fo clofe 
andfecret, and ufe all poiTible meanes to hide their 
finne, as faire outward civility, a feeming to hate fuch 
a filthy notorious wickedneffe, or any thing elfe an 
hypocriticall heart can invent, yet God hath fundry 
wayes todetcdl their filchineffe, and lay open their 
I hypocrifie : As fir ft, by fenfiblethitrgs, when there is 
no perfon neere to fee it^yet the very bird^and beafts.j 
have revealed it : fecondly, he gives them up to a re- 
probate fenfe • and then in the end, though they have 
longtyeain it unfeene and unfufpefted, atlaft they 
become (hamelelTe,and fo lye open to every mans dis- 
covery : thirdly ,he can make any man living to reveale 
his owne finne 5 as wee fee \t\luda*, though all the 
time he was working his wickednefle, he had carried 
the bufinefle clofe enough,-yet in the conclufion,when 
hee had brought the bunneffe to pafle, and in all pro- 
bability it being now finished, fhould never bee con- 
cealed, even then hee muft confefle it, he muft teif it 
every body : in like manner,it will be our cafe,though 
weekeepeour filthinefle never foprivate, yet God 
can make us in the end, on our death-beds confefle it, 
though all our life before we have hidden it. 

Gonfidcr thirdly, wbofoever commits this filthy 


How to mortice Forwcatiw. 

finneof Fornication, makes himfelfe a vile, and bafe 
perfon $ what ever heie was bef ore> though never fo 
glorious, yet now he is but as a Starr efalne to the earth, 
as it is in the Revelation. If a man bee godly, come- 
what will come, there is nothing can make him bafe, 
nothing can obfeure him • though hell it felfe fliould 
labour to caft a darkeneffe about him, yctitfhallbee 
butasafoyle about a Iewell, or a Cloud about fhe 
Sunne, make himihifte brighter and brighter-: Wee 
know a Torch light Jh a darke night, will (hine brigh- 
ter than if it were at noone day 3 even (b a godly man, 
what ever happens unto him, what ever night of af fli- 
(fiions, cro(Tes,or ©therdifafterscoine upon him, yet 
hee will be the more illuftrious, the more clearer wili 
hec fliine in the midft thereof 5 and the more crofles 
happen unto him, the more will his glory appeare : 
but on the other fide,let a man be ungodly,what ever 
outward glory or pompe he may have, yet he is but a 
bafe and vile perfon, and fo hee fhall ever be efteemed 
of, evenatthelaft, doe all the world what they can. 
See this itriW, $vho before he was converced,whilcft 
he was a perfecutbr,was accounted a pcftilent fellowj 
but now after conversion, when he became godly, he 
was highly efteemed as a chofen Veflell of the Lord : 
Soon the contrary , the Scribes and Pharifes were the 
onely men, who but they among the Iewes,yet now 
how odious is their names, they ftinke in all mens no- 
ftrik. Therefore let us have a care how we fuffer our 
felves to lye infinne, left wee become in like manner 
hated of every man $ andon the other fide, let us get 
our felves to be godly, and then our names (hall be as 

V 2 preci- 



1 4 o 


How to morttfc Fornication. 

precious Ointment, that fends forth a fweet favour 
into every bodies noftrils. And thus much for the De- 
ceits whereby Satan deceives men; wee wihnow 
come to fome Ufes ♦ 

.The firft Ufe that may bee made hereof, is, to ex- 
hort all men to be carefull to cleanfe themfel ves from 
this filchinefle and uncleaniulfr : and to this end let 
them never give God reft, but with inceffant prayers 
ftill call on hiai,till they finde rtiat they ?re cleanftd, 
that they are out of this gall x>f bit ternetfe; tor as 
there is nothing that will be fo bitter and diftaftefull, 
nay, terrible unto them, as this being lyablerothc 
wrath of God, due tothembyreafonof thisfinncj 
fofhall they never finde any thing fo fweet and plea- 
fane, nay, comfortable unto them, as to bee in the fa- 
vour of God : for all that the creature can doe, is no- 
thing without God, there is no peace, no comfort 3 no 
reft without him 3 now, if a man have not this favour 
of God, but be without it, though hec have never fo 
many other bleffings,as wealth,honoursand preferre- 
tnenrs,yet,if an arrow come out of Gods qaiver,dipt 
in the venome of his wrath, bee ft never lo flight an 
affli&ion, it will wound deadly. See thh in tJMfifes, 
who, though the meekeft man upon earth, and high- 
ly in Gods favour, yet hec for hisimpatiency had his 
croffe in that which he moftdt fired, even in that hee 
(hould«not enter into the Land of Gatwan.Sinne con- 
ceiving muft needs bring forth forrow, and though 
it(houldfailein all other things, yet here it isrrue y 
he thatfowes finne, (hall bee fure to reape affl.&ion $ 
this is the daughter, this isthefrukalwayesot fuch 

How to mortifie Fornication. 

a mother, beware therefore how you take paines to 
ferve finne, for he that docs (a, flull be lure to have 
for his wages forrow and afflictions,!* ay death it fclfc, 
as the Ap )ftlefiith, the wsgesaffmneis death. A finfull 
man,onethatisgJfeiltieoi this finne, or any other, is 
likeamalefadtor, that hath alreadie Offered the fen- 
tence of condemnation to paffe upon him, and there- 
by is liable to pupiflimcnt whenever it (hall pieafe 
the Iudge to fend a warrant, foe may be called to t*& 
cution every hourfe,unlefle in the meane time he hath 
fued.forth his pardon • evenfo it is with tbejinner, 
he is fubje<5i to the wrath of God, when ever God 
(hA\ pleafe to fend fort.h his warrant againft him, hee 
muft be brought to execution, hee hath no afifurance, 
no power of refiftance, till hee hath got his pardon. 
Therefore let every one of us labour ro procure our 
pardons in and by IefusCbnft, that fo wee may not 
thus lye npen to the wrath of God, which will con- 
fume us when ever he (hall but pleaie to fay the word, 

Butfome man will be ready to fiy, what needs ail 
this? lam ftrong and well, in good and perfeft health, 
is it likely the evill day is neere me i no furely, I will 
therefore goe on ftilhn my finne • what need 1 repen- 
tance, that am fQ well in all things t 

To this I anfwer, though thou beeft never fo well 
in ftrength and health of body • yet if God hides him- 
felfe, if hee turnes but away his face from thee, thou 
ih lit finde the matter changed ; whrre and when he is 
pleafedbuttoturaehimfelfe, hee turner with him all 
things upfidedowne onafudden. See this in thofc 

V 3 two 






Numb. 1 6. 



How to motiifie Fornication. 

two hundred and fifty men of the company of Korah, 
ihey thought themfelves well and fafe, £lfe thinke ye 
they would have tooke cenfer s and offered unto the 
Lord, but fee how in an inftant, fire came out from 
God and confumed them. So ^S&Nadib and Abibu^ 
no fooner had they taken ftrange fire to offer unto the 
Lord, but ftraight the judgement light upon them • 
for it is faid, x^dnd there mm out fir < from the Lord And 
dtvwed them,<md they djed before the Lord, Levit. 10.2. 
they were prefently confumed even in the places 
where they flood : in like manner, it will be our cafe 
if we commit finne., God may, if he be foplcafedto 
dealewithus, confumeu&asioone as ever wee have 
doneitj nay, in the very manner, it is his mercy that 

But fome man will fay againe, there have many 
men efcaped unpunifhed, they have gone free for any 
thing I could ever fee, why may not lefcapealfo as 
well as they i 

To this I anfwer, Gods decree concerning falvati- 
onand damnation muft be admired at, not pryed in- 
to : what though God in his mercy hath faved others, 
muft he alfo therefore fave thee, that wilt not repent, 
but prefumeft on his mercies < hee calls fometimes 
thofe which have beene many degrees worfe than o- 
thersjwhomhehath pafled by, and that to fhew his 
power of the Potter over the pot-fheard : but what is 
this to thee 1 looke thou to thy felf e, ufe the meanes, 
come unto him by true repentance, and cleanfe thy 
felfe from thy filthindfe,and thoaflialt be furc to find 


How t$ mortific Formcmon t 


The fecond Ufe to be made hereof, fhali be to per- 
fvvadc every one, not onely to ceafe from the a& of fo 
filthy a finne, but alfo to mortifiethefe corruptions, 
which are the fource andfountaine from whence. all 
thefe uncleane anions come fe There may be &f eftrai- 
ningof our-Iufts and corruptions^ but it is but for a 
time, it will breake forth againej or, perhaps,, there 
may be anabhorrency and contrarierie of one mans 
nature from this finne, but this is jadt out of any ha* 
tred to the finne it felfe, but a forbearaace of the a<2, 
becaufe his nature cannot abide it, or for fome other 
by-refpe&, as credit and reputation amongft men- 
but this isnot to mortific them: for mortification is 
then true and perfe&, when there is a contrary life- 
that is, when a man that before was unchafte, now if 
his lufts be mortified, he lives quite contrary to that, 1 
and is now wholly chafte and undefiled : now, this 
cannot rightly be faid to be in a man where there is 
but onely areftraint of his luft. As in a tree, it is in 
vain4»cutoffthe top-boughs, fo to kill it » unlefle 
the coots be plucked up, it will grow againe$ there- 
fore men beginneat the root to ftub up the tree s fo it 
is with finne, loft is the labour that ftrives to keepe it 
in and reftraine it, thinking fo to kill it 5 there is no 0- 
ther way to doe it, but by Mortification, by rooting 
it up out of the heart, not fuffering it there to have 
the leaft roome or place 5 for if it be but restrai- 
ned, at one time or other it will grow againe to full 
ftrength* And that this may the better be difpatched, 
let us examine an4 try our felves by theferuks and 
1 markes. 


rfe 2, 


Trial whe- 
ther luft be 





Hm to mortifie' For mc ati$n. 

Firft,examine your (el ves,and fee whether there be 
a particular change which doth follow the general! 
one of the whole frame of the heart • whether the 
heart is wholly changed and turned from all finne,for 
if it be fjpr,but is changed but by peece-meale,fome of 
it being referved for the darling finne, then it h not 
true Mortification ; which is alwayes a killing, and 
bringing under fubje&ion, all luft and concupifccnce. 
Therefore fee, firft, whether thy heart be throughly 
wounded with finne,whether thou doft grieve for all 
finne as well as for fome particulai finne of profit and 
pleafure. Then fecondly, if thou beeft thus wounded, 
fee whether thou longeft for nothing fo much as par- 
don in Chrift: A condemned perfon defi \ s nothing, 
delights in nothing butinthenewes of a pardon ; as 
other things are not at all welcome unto him, a par- 
don is all that can be comfortable unto him 5 fo thou, 
ifthou beeft truly wounded for thy finne, wilt defirc 
and wifli for nothing but a pardon; theremk&uj of 
thy finnes in Icfus Chrift will more comforrtlee, 
than all the world befide. Andlaftly, if a pardon be 
granted, fee 3 Is there a love and a delight in Chrift? 
Is he the onely joy and comfort of thy foule ? then 
well is thy cafe, thou art in a good cftace^thou maieft 
be certaine the toots of thy lufts are plucked up, and 
then the branches muft needs die. 

Secondly, examine your felves, and fee whether 
out of a loathing and hate of thi^finne, you be able to 
judge aright of it, to perceive it in its filthy colours, 
and loathfome pollutions : AH thetimeamanlies in 
a finne, he will havc«ft0*jnift caft before his eyes, 

- that 

How to mortifie Fornication, 


chat he cannot fee it pcrfe&ly, but dimly, as it were, 
byafmaillight, which will not lay open all the fpots 
and blemifhes thereof. To cxplaine this, I will ufe 
this fimilitudc : A man that lives continually in an 
houfe where a bad fmell is, he perceives not the ill fa- 
vour, it is all one to him, as though it were pure and 
fweeteayre 5 but one that comes in out of the fre(h 
ayre, he fmells it prefently, to him it is exceeding of- 
fensive : Even fo it is with finne, an unregenerate man 
that is ufed to it,hath long lived in it, and perhaps, ne- 
ver knew any other, to him it is natural!, he perceives 
not the filthinefTe thereof, it is as good to him as the 
purefta&ion in the world; and why < becaufehe is 
accuftomed unto it : Now, cuftome,you know,is an- 
other nature : but let a regenerate man fall to commit, 
the fame finne, why, he is troubled, he is perplexed, 
he cannot be quiet, nor can he finde any reft in it, it is 
unufuall to him, and therefore he is difturbed at it. 
And indeed it is a good figne of a righteous foule to 
be vexed at finne ; yee may fee it in Lot, of whom it is 
faid, tPet.2.%. That righteous man dwelling among them, 
in feeing and hearing, vexed his righteous foule from da) to 
day with their unlawfnll deeds : Try your felvcs there- 
fore by this marke, and fee whether you can brooke 
finne well enough, or be vexed and difturbed at the 
committing of it, 

Thirdly,examine your fel ves,and fee whether your 
abftaining and keeping y our felves fromtheadingof 
this finne be generall and conftant,or refpe&ng fome 
places and perfons, and but for a fljort fpace : this is an 
effe&of the former., for he that hates a thing, hates 

X every 


2 Pet.*,*. 



How to mortifie Fornication. 



every thing that belongs unto it, and that continual- 
ly ; this is a fure marke, and never failes. Yee may fee 
it in other things \ a Dove is afraid of every feather 
that hath beene anhawkes, it brings agreatdealeof 
terrour unto her, almoft as much as if the Hawke her 
felfe were there 5 fuch a native dread is implanted in 
the poore Dove, as it detefts and abhorres the very 
fight of a feather ^ fo the godly man that hath once 
conceived a deteftation againft hislufts, endures not 
any thing that belongs to them , that comes from 
them. Hee that hates a Serpent, cannot abide the 
skinne, though it be never fo finely fpeckled 5 fo true 
hatred unto finne, cannot indure motion, or inclina- 
tion unto it, though it bring never fo faire pretences 
and fhewes, it fuffers not the leaft fparke to kindle 
or increafe, as wanton fpeeches, lafcivious lookes, 
&c. A fore that is healed at the bottome, is not eafily 
hurt againe, whereas, if it be but skinned at the top, 
it is never the better, for in a little time, k will breake 
forth againe,and be worfe than ever : A bone broken, 
and well fet againe, is ftronger than it was before : fo 
a man that hath once flipped into this finne,and is got 
out of it againe, fliall finde his ftrength to be increa- 
fed, and himfelfe more inabled to refift that tempta- 
tion than ever he was. 

But fome man will fay,I read of fome of the Saints 
that have fallen into this finne, and that grievoufly, 
why then may not the deare children of God fall a- 

To this I anfwer^Indeed it is poffible, for we finde 
it in the Scripture of David and Salomon, that they 


, «* ^_ 

Hm to mortife Firnication. 

fell • nay more, it hath many times come to pafTe, 
that they have fallen grievoufly, as in them before 
mentioned, and many others • yet, as we read of their 
falls, fo we read of their recovery out of ic, they did 
not continue in fe Here therefore I will fet downe 
the meanes againft it : And they (hall be, 

Firft, for fuch as have long, lien in this finne, per- 
haps twenty, perhaps fortie, or more y eares 5 let fuch, 
I fay, obferve thefe rules following : 

Firft, let them laboui^o get an humble heart in the 
fight of this grievous finne; let them be caft downe 
with griefe and forrow for fo hainous a finne, that j 
they have offended fo good and gracious a God, one j 
that is of fo pure eyes, that he can indure no uncleane 
thing. It was the pra&ice of the holy Apoftle Saint 
Paul, he was fo farre humbled, that he confeffed him- 
felfe to be the chiefeft of all finners, and what could 
he fay more '"So alfo the Prodigall, Luk t 15. when he 
came to fee himfelfe, and to looke upon his own con- 
dition, was fo farre from being puffed up, that he was 
content to ftile himfelfe no better than his fathers 
fervant : In like manner, doe thou thinke thy felfe the 
worft among men , and greateft finner upon earth, 
and that God hath been infinitly mercifull unto thee, 
that hath not cut thee off in thy finne, though thou fo 
longcontinuedft in it unrepentant. 

Secondly, labour to bring thy heart to fo good a 
paffe, that thou roayft love God exceedingly, who 
hath forgiven thee fo great a finner. It is faid of the 
woman in the Gofpell^o whom much was forgiven, 
that/fo hvcdmucb:h great deale is forgiven thee, be- 
X2 yond 1 


Meanes a. 
gainft for- 
Firft, for 
fuch as 
have been 
iven ce 

is finne. 

Means 2 


How to moitift Fornication. 




are guilty 
of this Gn. 

Hefyc i. 

\ Helper, 

yond what thy deferts arc 3 doe thou therefore (o too : 
Love much, love Chrift that hathbeene a Mediator 
to procure this thy finne to be forgiven • love God 
much, who bath beene (o mercifull as to grant thee 
pardon and remiffion of finnes for Chrift thy Savi- 
ours fake. 

Thirdly 5 take heed left Satan beguile thee,and bring 
j thee into the fame finne againe:you know what Saint 
Peter {akh 5 2 Pet.<> .S.where he exhorteth the brethren 
to hi fiber andvigiLntftovc\Ao other reafon but onely 
th is, Becauft jour adverfary we Devill y as a roaring Lyon 
xvdkah about feekwg whom hee may devour t : the fame 
(hall be my argument of perfwafion unto all of you, 
to beware of the Devill, tolookctoyourfelvcs, left 
he fhould deceive you 3 and entice you into the fame 
finne againe. 

Secondly 5 for thofe that are guilty of this finne ftill, 
but would faine be rid of the fore burtficn which lyes 
heavie upon their Confciences • Lee them ufe thefe 
helpes : 

Fitft,labour to get afTurance of the pardon and for- 
givenefTe of it : No man can be aflured of the love of 
Chrift, till he be aflurcd of his love and favour in the 
free pardoning and remiffion of his finnes : for how 
can a man have peace and quietneffe without this, he 
is ftill in feareof Gods wrath and vengeance to light 
upon him, and where there is fuch a feare and dread, 
it is not likely there fhould be any love. And there- 
fore in the fitft place get thy finnes pardoned. 

Secondly, labour to have a fenfe and feeling of thy 
finne 5 this is a chiefe thing to be obtained 5 for were 


How to mortift Fornication. 

1 49 

there is no fenfe,there cannot be any rcmorfe or for " 
rowfor finne, without which there can be no turning 
fromfinne, much leflfe any hatred and deteftation of 
it. Now this fenfe and feeling is wrought in us by 
Gods Spirit, and therefore thou muft goe to God by 
true and hearty pray e r, that hee would be pleafed to 
illuminate thceby his Spirit, that fo thou mayft fee 
themiferable and wretched condition thou art in by 
reafon of thy finne. 

Thirdly,lay hold on thePromifes,and apply them 
to thy felfe, make them thine owne • for whatfoever 
a mans finnes be,if he can come to thirft after pardon., 
to defire that before other things in a right way> and 
to a right end 3 then he may be lure hee hath the Pro- 
mifes belonging unto him: If hee willtakethem, 
they are his owne ; Chrift is his, if heewill take him, 
onely he muft take him aright, as well to be his Lord 
as his Redeemer: his Lord, to governeand rule him 
by his Lawes and Commandements, as well as his 
Redeemer,to fave him by the merit of his death and 
paflion. Chrift offers himfelfe to him, Revel. 2 1.17. 
faying, Let him that ts athirtf, come ^ and rvhofoever will, 
let him take the waters of life freely, and what greater 
love can Chrift (hew than to fee himfelfe out for all 
to take him, and that freely tooHnthedayesof his 
flefli, who had more good by him than the Publicans 
and finners^them he called 3 them he faved : the poore 
difeafed wretches, how ready was he to heaJethcm f 
even fo hee is ftill, hee is every whit as ready to fave 
thee,to heaie thee, as he was thero, if thou wilt come 
untohim,and endeavour to lay hold on him.To neg- 
_____ X 3 ____ led 



I I5 ° 


How to mortifie Fornication. 


Helpe 4, 


Jam. 1. 14, 

left Chrift thus offered unto thee, is to trample under 
foottheSonneofGod, And t9 count the bloud of the Cove- 
nantanunholy thing, Hcb.10.29. Now what thinkeye 
fhall bee done unto fuch? Read that place, and you 
(hallfinde, that a much forer puniflimentthan^4//& 
without mercy they are worthy of, and are likely to ua- 
dergoe. You read what was done to thofe that defpi- 
fed the invitation of the King to his Marriage- feaft, 
CMaUz 2. 27. When the King heard thereof hee was wroth, 
and fint forth his Armies, anddefiroyed thofe murtherers, 
and burnt up their Citie : In like manner will he deale 
with thee 5 if thou defpifeft the offer of his gracious 
Promifes now made to thee, hee will account thee 
but as a murtherer, and will deftroy both thee and 
thy City 5 that is, all that belongs unto thee. Take 
heed therefore,that thou now layeft hold on his Pro- 
mifes, and makeft them thine o wne. 

Fourthly, Ufe abftinency and fading, for thereby 
thou mayeft get the maftery over thy fin 5 give it al- 
together peremptory denials, fuffer it not to delight 
rheein the leaft cogitation and tickling conceit : It 
will bee eafie to abftaine from it, when the deniall is 
peremptory ; if we cannot put out a fparke, how fliall 
we puitout a flame * If wee get not the maftery over 
the firft motion to fin, much lefle fliall wee be able to 
overcome it, when it is brought to maturity in acti- 
on : Sinne is like the water, give it the leaft way and 
we cannot ftay it, runnc it will in defpight of us : and 
as a ftreame rifcth by little and little, one (ho wrc ia- 
creafing it, and another making it fomewhat bigger, 
fo fiane rifeth by degrees, lam. 1.14,15. it is faid, But 


Ho # to mortifit Fornication. • * j 151 

every man is tempted, when beeisdrawncamyofhkowne 
luHjndinticedJbcn when lutt hath conceived, itbringeth 
forth font 5 and [tnne^ when it is pnifbed^bringeth forth 
death: Where obfervc three degrees in finne 5 firft, 
temptation 1 fecondly, conception 5 and thirdly, per- 
turbation, or bringing forth : So alfb Heb.$. it is faid 
of the Ifraelites,that luft in them brought forth hard- 
nefle of heart. Beware therefore of the beginnings 
andoccafions of finne 3 andaccuftomethy felfe toufe 
abftinence, thereby to imfter thy luft. 

Fif th!y,another Helpe may be to refolve againft it, H*fy e 5< 
to make Vowes and Covenants with our fel ves not to 
fall into any occafion that might be an allurement un- 
to it : Let us binde our (elves from things indifferent 
at firft, and then forward from the unlatyfull tempta- 
tions. And that we may doe it the more eafily 3 let us 
make our Vowes for a certaine time, at firft but for a 
littft while, afterward for a longer feafon, and then 
at laft, when we have more ftrcngth, for ever. 

But fome man will here be ready to obje& and (ay, objeft, 
I finde my felfe exceeding weake and unable to 
keepe fuch Vowes and Coven^ts , What (hall I tbe 
then, who (h3ll bee in danger every day tobreake 
them, and fo be guilty of a double finne f 

To this I anfwer. If our frailty herein were a fuffi- An fo* 
cient Argumenr 3 then would there bee no Vowes at 
all : What though thou beeft weake and fraile, and fo 
fubjed tobreake thy promifes in this kinde, yet re- 
member that they are Gods Ordinances, and he will 
put to his helping hand to enable thee, he will blcfle 
and profper whatever thou doft vow or promifethis 
. - way, 


Helpe 6, 


How to mortifie Fornication. 



Pro. i.i o, 

way*, as an Ordinance tbache hath commanded. A- 
gaine, as thou feeft thy felfe more weake, and fubjeft 
to infringe thofe vowes, fo be fure to ufe the greater 
care and diligence to keepe them, be fo much the 
more vigilant to arQid all occasions tliac might tempt 

Sixthly, Another hclpe may be, to proportion the 
remedy to the difeafe 5 as thy lufts are greater, fo ufe 
greater abftinence , make ftronger vowes againft 
them. As in a place where the tyde beats ftrongly, 
there the banke muft be ftronger- fo where the cur- 
rent and tyde of thy lufts runne more forcibly, there 
rcfift them with greater ftrength , keepe the banke 
good, repaireit by new renewalls of thy graces in 
thee, make new covenants againft it: There is no man 
with one thoufand, would meet his enemy with two 
thoufand . fo doe thou, get as much ftrength to refift, 
as thy lufts have power to attempt thee, * 

Seventhly, Turneyour delights to God and hea- 
venly thiftgs • whereas you have long beene given to 
earthly-mindedneffe, now beginne to fet your minde 
on fceavenly things : Xhere is no true Mortification 


that is onely privativrjit muft be alfo pofirivc 5 a man 
cannot leave his earthly-mindednes, but he muft pi e- 
fently be heavenly-minded. To make thisplainebya 
comparifon ; A man cannot emptie a veffell of water, 
but aire prefently will come in its place . fo a man can 
no fooner be cleanfed from corruption,but grace will 
immediatly enter and take pofleflion of his heart; as 
Salomm faith, Pro. z. I o, 1 1 . Wifdome entreth into thine 
heart, and knowledge is pleajant unto.thj foule : Difiretion 


Bow to mortifie Fornication. 

Jhall prejerve thee, underfiandingfihallkeepethee^c. 

Laftly,the laft and greateft helpc will be,to labour 
by prayer : God would have thee know that it is his 
gift: pray therefore, that Chrift would baptize thee 
with the Holy Ghoft and with fire : that the Holy G hoft 
may like fire heat the faculties of the foule, to inflame 
our love to God : for as our love to God is ftronger, 
fo our love to holy things will be more earneft, and 
confequently our hate to unholy things more ftrong 
andperfe<a : the heart thus inflamed is turned quite 
another way • it doth fo mollifie the heart more 
and more, making it capable of a deeper impreflion 
from the love of God. Hence it is that theSpiricfis 
compared to Wine, becaufe as Wine heatcth us with- 
in,and maketh us more vigorous and lively : fo doth 
the Spirit heat us with the love of God, and make us 
more apt to good workes : Now as when a man 
comes nigh to any towne, he goes further from ano- 
ther 5 fo when the Spirit carries us nigh to God, it 
carries us further from our lufts. Chrift by the Pro- 
phet is faid, LMaU 3, 2. to be Itke a Refiners f re, and like 
Fullers fope ; Now as there is no way to refme filver 
but by fire, and no way to purge and get out a ftaine 
butbyfope; fo there is no way tocleanfe ones felfe 
from lufts, to mortifie them, but by the Spirit: take, 
yee therefore the Apoftles counfell, o/#.4« $8. Re- 
pent y and be baptized every one of you, in the name of lefts 
Chriliyfor the rernifiion offinnes, and yee fball receive the 
gift of 'the Holy Ghott: let us wait for it, and wee (hall 
be fure to have it, and when we once have got it, we 
fhallfinde as evident a change, as the Apoftles did 

Y when 


Helpe 8. 





Bow to mortift Fornication. 

when the Holy Ghroft in the forme of cloven tongues 
came upon them, as yee may read in the fame Chap- 
ter. And therefore alfo when we finde weakeneffe in 
our hearts, let us know that we have not been fo fully 
baptized with the Holy Ghoft 3 as we maybe ; accor- 
ding to that of the Apoftle, 2 Tim. 1. 7. God hath not 
given us the Spirit of fcare, but of fowery&Ci when the 
Spirit is powerfull in us 3 it will inflame us with the 
love of God, it keepes men in fobrietie. Therefore art 
thou weaken art thou cold in holy performances i 
labour to be baptized with the Holy Ghoft more ful- 
ly : John was compaffed about with the Spirit as with 
a garment j ifci'. 1 . io, Sofhould we be, for without 
this we are but naked:God kept AbimtUch from finne, 
fo he will keepe us if we have his Spirit : And David 
was bound in the bond of the Spirit^ now the Spirit is 
like abond for two caufes : firft, every bond muft be 
without us 3 and fo is Gods is his and not ours 
within us : fecondly, every bond keepes the thing 
that is bound in-and fo doth Gods Spirit,it reftraines 
us, it keepes us in, when as otherwife wee would run 
into all exceffe of rior. And therefore let us pray 
heartily and labour earneftly to be baptized with the 
Holy Ghoft; 






CMortife therefore pur members which are upon the e<trth: 
Fornication, Vncleannefje , Inordinate Ajfe&iott, evtU 
Concupfcence, and Covetoufneffe, which is ldohtric^>. 

Aving haadied the Dodrinc of 
Mortification in generally as 
alfo come to feme particulars, 
namely, that of Fornication- 
it now remaineth that in the 
next place, following the me- 
thod and order of theApoftle, 
I come to the next particular 
finne named in the Text, Fncleannejfe : And becaufe 
thefe two finnes doe in many things ceincidere, and 
differ not greatly irt any thing that I can fet downe as 
meanes to prevent them, for what hath beene faid of 
the one may ferve for the others therefore I {hall be 
the briefer in this, and may perchance make ufe of 

Y i fome 


, ^ ,* 

i 5 * 

How to mortifie Vncleanntjfe. 


of the fin 

Gen, 38.?, 

lomc of the things fpoken formerly in the difcove- 
ring of the hainoufneffe of Fornication : The Do- 
drine then "wee fhall at this time infifton y is. 

Vncleamtjfe is one ofibefwnes that are here to bc^> 
This finne of uncleannefle, moft Interpreters make 
tobethefinneof om#, Got, 3 8. 9, and the hainouf- 
neffe thereof appearcs, in that God was fo difpleafed 
with him for it, that he flew him prefently. Befides, 
the grievoufneffe thereof is manifeft, in that through- 
out the whole Booke of God 3 we finde not any name 
appropriated unto it 3 as if God could not give name 
!; bad enough, or would not vouchfafe it any, becaufe 
I men fliould not know it at all. But now particularly 
I will lay open the vileneffe of it, by thefe foure ar- 

Firft, the hainoufnefle of it appeared becaufe that 
it makes a man that is guikie of it, a man of death -v 
you may fee it in the example ofonan. Gen. 38. p. be- 
fore mentioned^ God cut him off prefently, hardly 
gave any fpace for repentance.Wherc fudden judge- 
ment lights upon a man, it is afearefull thing, and ar- 
gues the greatneffe of Gods difpleafure againft that 
finne 5 now, where Gods wrath is fo exceedingly in- 
flamed againft a finne, wee muft needs conclude chat 
finne to be very finfull,and ofan high nature. 

Secondly, it is an unnaturall finne : All finne is fo 
much the more hainous, as it is oppofite to the nature 
of a man. Wee read but of three finnes againft nature, 
whereof this is one $ namely,beftialitie,Sodomy,and 


H<m to mertifie FncleanneJJi. i I57 

this ; and therefore it mud needs be of an high ra'nke, 
and confequently,a moft notorious vilde finne. 

Thirdly, the manner of it aggravates it exceeding- 
ly 5 all things done againft ones fclfe, are the more 
hainous^asfelfe-murther is of an higher nature than 
murther of another • and the reafon is 3 becaufe all 
creatures by nature feeke the prefervation of them- 
fclves : in like manner, felfe-uncleanneffe is a great 
aggravation unto it. 

Fourthly, and laftly,that finne which is made the 
punifliment of another 3 is ever the greater finne^now, 
God hath made this finne to be the punifliment of all 
other "finnes, for after a man hath long continued in 
other finnes, ac lad God gives him up to this finne^ as 
to a punifliment of the former : and therefore quefti- 
onlefTe it is a great and hainous finne. 

Now, fince you have feene the hainoufnefle of this 
finne, in the next place, I will (he w you the manifold 
deceits of Satan, whereby men are provoked to the 
commiffion of this filthy finne. 

Firft,men doe goe on in the committing of this 
finne, becaufe they doe hope to repent afterwards. 

For anfwer of this, I fay, that man who hath a will 
to finne, doth harden himfelfe more and more by fin . 
and this finne of Vncleanneffe being a. great finne, it 
doth harden the heart the more, and doth the more 
indifpofe a. man towards God. 

A man by common reafon would thinkCjthat great 
finnes doe make the heart to be more fcnfible 3 but in- 
deed it doth not fo, for it takes away the fenfe. Great 
finnes are a meapes to, harden the heart, fo that it can- 

■■'■■ • Y 3 not 

The De- 
ceits of Sa- 
tan to, 
draw men 
on to the 
this finne. 



Tro. ».i9- 

How to wortife Vncleanneffe* 

cond de- 
ceit of 

What Re- 



H0C7. I4» 

not repent : Prov.z.i 9. 2{one thai gee unto her returns 
againe, wither doc they take held of the pathes of Life s 
which is meant of Repentance : for God doth not 
give Repentance to this finnc 3 becaufe it is a finnc fo 
evident againft the light of Nature: as Ezech. 24.16. 
Sonne of man, behold, 1 take from thet the defire of thine 
eyes with afiroke, yet neither fialt thou mournenorweefe, 
neither Jhall thy teares runne downe : that is, if man wilt \ 
refufe the time of Repentance which God doth offer j 
unto him, fri hen he -doth repent, then God would de- 
ny him . // is not in him that wilkth, nor In him that run- 
neth 3 but of God : Cod will have mercy on whom be mil 
have mercy, Rom. 9 a 6. 

Now, to (hew what Repentance is : 

Repentance is a change of the heart, whereby a man is be- 
come a new Creature, having an inward affettion to that 
which is good, and a loathing and detection of that which 
is bad. To (hew that Repentance is the Change of.thc 
heart, fee how the Prophet Hofia, Cty.7.14. doth re- 
prove the ifraelites for their howling on their beds, be- 
caufe their Repentance was not from their hearts h 
they did howle much, as it were, for their finncs, but 
yet their Repentance was not from the heart, and 
therefore nothing availeable to them. True Repen- 
tance doth turne the difpofition of the heart of a man 
another way than it went before. 

Another Meanes that Satan ufeth to delude the 
hearts of men, and caufc them to be kt upon evill, is, 
becaufe they doe not fee tfye punifhmencdueforfin 
to bee prefently executed upon finners : For anfwer 
of this* In that God doth fparetopunifhfinne, na 


Hove to moriife Vncleanneffe. 

man hath caufe to joy in it. God is raercifull, and 
doth beare many times a long while with men, not to 
punifh them for finne, to fee if they will returne unto 
him, and repent : But as long as man doth continue 
in any finne without Repentance, fo long doth hee a- 
bufe Gods patience every dayandhoure, Rom. 2.4. 
ThinkeH thou this, man, and dejpijeft thou the riches of 
his goodnejfe, forbearance and long fuffering, not knowing 
that the goodne(fe of Godkadeth thee to Repentance .- V er .5. 
But after thtbardneffe and impenitency of heart ', treafureH 
up math againH thyfelfe againH the da) of wrath, and the 
revelation of the righteous Judgement of God. 

Another Deceit that Satan ufech to provoke men 
unto this finne, is, to judge uncleanneffe by common 
opinion 5 that is, to weigh this finne inafalfebal- 
lance, and tolooke upon it in afalfe glaflc, and not 
to carry it to the ballance of the San&uary of the 
Lord, and therefore many times they efteeme great 
finnes to be little ones, and little finnes to bee none' 
at all • when men doe thus mif-take finne, they judge 
of it otherwife than it is : As when bad company are 
together,they doe all allow and approve of finne,and 
fo evill words doe corrupt good manners 5 and in their 0- 
pinions doe make finne to be no finne at all • not con- 
fidering that place, Tit. 2.14. That ChriB gave him- 
felfe for us, to redeeme us from all iniquity, and to yttrifie 
unto himfelfe a peculiar People, ztalou* of good Workes. 
When a man hath committed finne, his Confcience 
is defiled, and fo can no more judge of finne aright, 
than 6ne that would difcerne colours inafouleand 
foiled glaffe 5 but when the Confcience is cleare, it 



Ron?; 2. 4. 

The third 
deceit of 

1. Cor. 1 5. 
Tims ».i4 


How to mortifii Fnckanne(fc. 

The fourth 
deceit of 


1 Sam. 1 2. 

Ecckf. io.' 


fees things as they are, and fo is able to judge of fin 
by that rule by which our felves (hall be judged at the 
Iaft day : There is a fan&ifying Spirit, which if wee 
had,we fhould judge of fin aright,and the rule where* 
by weave to try fin, is written the Word of God. 

Fourthly, Satan ufeth to provoke men to this fin; 
when they can commit it in fecrer, then they will 
be bold to doe it: But confidcr 5 God fees in (ecrer 3 and 
he will reward them openly, M at \6.^Give thine almes 
infant, andtby Father thatisinfecret will reward thees 
openly ? Now, we may judge by the rule of contrarie- 
ties, that if God doe fee Almes that are done in pri- 
vate 3 and will reward them openly,may we not thinke 
chat hee will doe the like of finne : For fo hee did by 
David, he fpared not him though hee were his o.wne 
fervant, 2 Sam. 1 2 . Thou diddefi this thing fecretly, but I 
will doe this thing before all ifrael^ and before the Sunn^f. 
And thus they goe on boldly in this fin,tbinking they 
(hall efcape well enough if they can doe it fecretly, 
andnotbeefeeneof men; but they in this defpifing 
of God, make God to defpifethem. Confider, O 
man, the many wayes God hath to rcveale finne that 
is committed in (ccxct^Ecclef. 1 o. 2 o.Curfe net the King, 
no, not in thy thought 5 and cur fe not the rich, no, not in 
thy bed-chamber^ for a bird of the aire foall carry the voyce^ 
andib at which hath wings [halt tell the matter. Sinne that 
hath beene committed in fecret, ihall beedifcovered 
by wayes that a man thought unpoffible: Evillmen 
are as a glafie that is fodered together$as foone as the 
foder is melted, the glaffe fallcth in pieces : So they 
that are companions in evill, may for a time bee true 


How to mortife Vnokanneffe* 

the one to thcother 3 but yet the Lord will one way 
or other difcover their iniquities, fo that they fhall 
fall in pieces like a broken potfliard ^ yea,pcrhaps,the 
Sinner himfelfe fhall confeffe his finne 3 as Ittdas did. 

The laft Deceit which Satan doth ufc to provoke 
men unto this finne 3 is with the prefent delight which 
they have unto it : To this I anfwer, as Chrift in 
Mat. 5. 27. Thou (halt not commit adulter ie, for whofoever 
; looketh upon a woman to lufi after her, hath committed adul- 
tery ahead) with her in bis heart Jf thy right eye offend thee, 
pluckeit out,andcaH it from thee, for it is prof table that one 
of thy members fhou/dpenjh, and not that thy whole bodies 
Jhouldbe cast into hell fire. Therefore I fay, it were bet- 
ter for thee to leave thy delighr,than to have thy foule 
damned in hell fire for ever;by leaving thy finne thou 
doft not leave thy delight 3 for then thou haft a new 
heart, new defires and affe&ions to delight in better 
things 5 lo that the forfaking of finne is but a change 
of delight and thofe finnes which have the greater 
delight in them, fhall have the greater torment, as 
doth appeare out of Revel. 1 8. 7. concerning Babylon, 
The morepleafure fhe bad,the more jhould her torments and 
forrowes bzs> 

Thus have I difpatched ^ in briefe, this finne of un- 
clcanneffe 3 infifting and inlarging onely fome two or 
three of'the Deceits whereby the devill doth beguile 
the fonnesofmen,and lead them captive to thecom- 
miffionofthisflavifh and abominable finne 5 for mo- 
tives and helpes againft it, 1 referre you to thofe pro- 
duced in the handling of Fornication. 



The fifth 
deceit of 





Col os si an s 3. 5. 
OHortifie therefore your members which are upon the earth; 
Fornication, Vncleanneffe , Inordinate affe&ion, evtll 
Concupifcence, and Covetoujnejje, which is Idolatries. 

Ow, I fhould proceed to fomc 
application of this point, but 
becaufe there is a third particu- 
lar which hath much affinitie 
with the two former, namely, 
Fornication, and Fncleanneffcs, 
I will firft fpeake of that which 
is here in myText, EviUconcu- 
By Ctncupiftcnce, men doe underrtand a degree of 
i this lull oiVncleanneJJei and it is an eviU inclination in 
the power of the Soule. 

The Dodlrine is this,Evi/i concupifcence is one of the 
ftnnes which are likewife to be mortified ^ Wee had 


How to mortife eviS Concupifcence. \ x6x 

neede give a reafon for it, becaufe men will hardly 
be perfwaded to thinke it a Sime % thus it was with the 
Heathen, tfiey thought there was no Stmt in it. 

The firft reafon is. If Concupiscence doe cleave unto Retfli , 
a man, that is, evill inclinations which the Souk by 
fwne is bent unto 3 then a&uallJfaM will follow, which 
is the fruit of this concupifcence : It is as a fparke of 
fire, which being let alone, will grow greater and 
greater,and like a leaven,though little at the firft, yet 
doth it leven the whole lumpe, fothat it doth pro- 
duce the workes of the flefli, and therefore it is to be 

The fecond reafon is, although a man doe not fall Reafi. 
intoa&uall fwne pijefcntly after there is concupifcence 
in the heart, yet being unmodified, it hideth the finite 
in a man, and fo defiles him, and makes him prone to 
an evill difpofition, and alfo to be abominable before 
God : Therefore mortifie concupifccnu before it come 
to have vigour and ftrcngth in thee. 

A man is faid to be an evill man, when he is diftra- 1 
ded from Good to Evill, now, evill concupifcence 
makes a man to be fo. 

There are evill inclinations in a good man, and yet 
it is by vjayofAmitbefis, it is not his complexion and 
confUtution to have them. Now, an evill man hath 
concupifcence, and the fame is his complexion, and 
conftitution fb to be : Therefore if evill concupif- 
cence be not mortified, it makes a man to be bad, and 
in this regard we ought to clcanfe our.fclves from the 
pollution of this fwne. 

The third reafon is, Evill concupifcence being in a Reaf. 3. 

Z % man, 



How to mortife evtllconcufifccnce. 


man, it dothmarreallhis good anions. To mingle 
water with wine, it makes the wine the wor ft ., To mingle 
droflfe with filver, it makes the filver th^more im- 
pure 5 So eviU concufifcence being in the Soule of a 
man, it doth ftainc and blemifh his good a&ions , 
when the ftring of an Inftrument is out of tune, then 
the Muficke doth jarre. A man that hath ftrong con- 
cupifcence in him, he will defire to come to the exe- 
cution oftheworkes of them, and fo it will have an 
influence to the effe<ft, and will ftaine and blemifh 
any good worke he goes about ; fo that evill concu- 
piscence making a man to be evill, it doth blemifh 
and ftaine all the good adions that a man goes about, 
in that he doth per forme them either with vaine- glo- 
ry or felfe-refpeft. 

The fourth reafon why evill concupifcence fhould 
be mortified, is 3 becaufe that otherwise thecomman- 
dementsof GoJ W *N be grievous unto us, i I oh. 5. 3. 
For this is the love of God, that wet keepe his Commando. 
ments, and his Commandements are not grievous. The 
Commandementsof Godarenotonely to be kept of 
us, but fo to be kept, that they may be delightfull un- 
to us j Pfal. 1 o 3 . 1 . Blejfe the Lord myfoule, and all that 
is within mtbUffe his holy Tijme : when Concupifcence 
doth lie inthefouleof a man, in its full vigour and 
ftrength unmortified, it doth draw in him a reluchnce 
from good duties, as when a man doth will one thing 
that is good, and an evill inclination doth fet upon 
him, then the Commandements of God will be grie- 
vous unto him,even as a man will be unwilling to car- 
ry a burthen long. 


How to mortifie evtll Concupifcence. 

Now I proceed to (hew you three things obferva- 
ble in this word Concupifcence^. 

Firft, what the nature of it is. 

Secondly, the finfulneffe of it. * 

Thirdly, the operation or workes of it. 

Firft, for the better underftanding what it is, know 
that in the foule of man there is a facilitie. Secondly, 
there *an inclination, which doth adhere to the fa- 
cultie ; and thirdly, there are a&uall defires which 
flow from that inclination, by way of Similitude, the 
better to conceive. Firft, in the mouth there is a pa- 
late, fecondly, the defired humour, and thirdly, the 
tafte : fo in the foule of man, Firft, there is the naturall 
afft&ion, fecondly, there is an inclination which is 
the tuneablenefTe, or untuneableneffe of it, and third- 
ly, there is the defirc, or aduall workes of it. 

By concupifcence is me&nt y the evili inclination, and 
the fruits of the evill inclination, and by it the habi- 
tuall concupifcence, from whence the a&uall defires 
of evill will follow. Rom. 6.12. Let not finite ratgnein 
your mortail bodies, that yeefhould obey it in the lufts there' 
of. Firft, there is a finne, fecondly, the luft of that 
finne, and thirdly, the obedience, that is, content to 
the finne. There is a concupifcence that is naturall, 
and another that is morall. As there is tconcnpfctncc 
that is bad, fo there is another that is good, and a 
third that is neither good nor evill. There was in 
Chrift a defire to live, though it were Gods will he 
(hould dye, yet obeying, he did not finne. Onfaft 
dayes we are commanded fo to doe, yet the defire to 
tafte corporall food on (uch a day, is not finne. 

' Z 3 Se- 

i6 S 

things ob- 
fcrve to be 
in concu- 


meant by 

1 166 

How to mortifie cvitt Concupifcencc. 

A double 


\ „. 

Secondly, it doth proceed from finnc, and one 
finnedoch begec another, lamest. i^Xoncupifcence 
doth bring forth finne, Rom. 6. 12. Let not fwneraigne in 
jour mortall bodies, (-that is ) Let not concupifcence : 
but to underftand what the finfulnefle of it Is, know 
that finne in fpeciall, is the tranfgreflion of the morall 
Law, any facultie that is capable of a fault, it is finne. 
that is the defed of it • Man (hould be fubje<aBb rea- 
fon, ancJreafon fliouldcaufe him to fubmit himfelfe 
unto the will of God. The morall Law is a rule of 
a&ion, not of habit. There is a double Law, a Law of 
a<5Hon,aad a Law which we call that Law,which God 
did ftampc on the very Creature. Take an Epiftle, 
or a learned Writing that is made by art, there may 
be Logicke, Rhetoricke,and Grammar rules brought 
intoconfirmeit $ So in the Law, thereisaftampe 
and a rule, and every aberration from it, is an error in 
it. If a man did all that is in him, ufed his beft inde- 
vour to fubdue his evill concupifcences, and yet can- 
not, yet it is not fufficient for him, every man hath, 
or ought to have ftrength in him, to rule his affecti- 

If a Maftcr command his fervant togoeanddoe 
fuch a thing, if the fervant goe and make himfelfe 
drunke, and then goe about it, and cannot bring it to 
patfe, although he doe his good will for to doe it, 
he is not to be excufed, becaufe he did loofe his abi- 
litie through his owne default: So wee, God at the 
firft did make us able for to fubdue our lufts, but wee 
in Adam having loft the abilities of our firft eftatcs, 
and yet may recover ftrength againe, to fubdue our 


How to mortifie evill Concupifcence. 

lufts in Chrift the fecond AdAm, if we doe it nor, the 
fault is in our felves. 

Now wee proceed unto th& third particular, to 
{hew unto you what is the operation, and working of 
this evill concupifcence. 

It is an inordinate inclination, which doth cleave 
unto the faculties of the foule, and doth indifpofe a 
man to that which is good, and carries him on to that 
which is evill, and fo long as it abides in the foule, 
it makes him fruitfull to doe evill, and barren to doe 
good, fo that evill a&ions, the fruits of evill inclina- 
tions, doe arife from ir, even as water from jhe foun- 
taine, and fparkes from the fire. 

Concupifcence doth conceive and bring forth finne. 

There is a different worke of Concupifcence in man 
that is evill, and a regenerate man ; In an evill man,it 
hath dominion over him, fo that all his adions and 
defires are flnfull. In^good and holy man, there is 
concupifcence alfo, but it doth worke in him by way 
of rebellion, he beholds it as a difeafe, and as an ene- 
my unto him, and doth labour to mortifie it, he is in- 
lightned by grace, to fee it as a difeafe, and therefore 
doth labour to cure it more and more. An evill man 
thinkes it the beft way for his happinefle, and that his 
chiefeft good doth confift in giving fatisfadiion to his 
concupifcences, and therefore doth labour to fatis fie 
them, and not to cure them. 

True it is,Gods children, DAvidfeter, Salomon, and 
other holy men have had concupifcences in thera>, 
but yet were not domineered over by them 5 So long 
asamandotb ftrivc againft evill concupifcences, a- 



What is 
the opera- 
tion of c- 
vill Con- 



How to mortifie evi£ Concupfcenct. 

What is to 
be morti- 

gainft the motions and ftirrings of them, and that his 
owneconfciencecanbearehimwitucfTc, he doth re- 
fid them infinceritie^of heart, they (hall never beare 
fway over him : Take the beft anions of a wicked 
man, the utmoft end of them are to himfelfe, and if 
the utmoft end be bad,all he doth mull needs be bad: 
as for example 5 The end that a husband-man doth 
ay me at in tilling of the ground, and fowingof his 
feed-corne, is to have a good harveft, and if his 
harveft prove bad, then all his labour is loft : though 
the beginnings of a thing be good, yet if the utmoft 
end of that thing be naught, all is bad. So that the 
end of all things in morall a&ions, doth make the 
thing either good or bad : Every- wicked man doth 
fceke himfelfe in all his a&ions, hee doth worflup 
himfelfe in the utmoft end of all his thoughts, fo 
that all his anions, lulls and defires, are evill conti- 

Now I proceed to fhew you, what it is the Apoftle 
Paul would have you to mortifie, herefbmething is 
prefented 3 and to (hew you plainely what it is, it doth 
confift in thefe two particulars. 

Firft,the habituall concupifcence^and fecondly,the 
inordinate lufts and defires that doe arife from it, 
one wee call habituall, and the other a&uall. Now, 
the Apoftle would have the habituall concupifcence 
in nature weakened, and fccondly, he would have the 
a&softheluft tobefuppreffed. Now, that it is the 
Apoftles meaning, that he would have them mortifi- 
ed, and that which is to be mortified is fin, marke that 
place I did cite before, Rom. 6. iz. Let not [inner aigne 


How te morttfie tviH Concnpifcence. 

input rnortaU b$dks. In thefe words are three things 
obferveable : Firft, there is a finne : Secondly, a luft 
to finne : and thirdly, obedience to the finne, that is, 
a will to execute the defire of this luft. When the A- 
poftlc faith, he would haverhem mortified, he would 
have the heart to bee cleanfed from the habituall cu« 
flome of evill , Concupifcence,and fecondly,he would 
have them fo f ubdued, as not to obey them. That you 
may know the A pottles meaning, and not to lay a 
ftraighter charge upon you,then the holy G hoft dorh 
aimeat,he would have all rhefe three to be mortified, ; 
the luft,the confent to the luft,and the a<ft of ill.Con- 
fider the nature of the things that are to be mor tifiedj 
If you take the evill inclination, and compare it with 
the ftrength of the minde, in committing of any fin 3 
they are all of the fame nature, they differ but in de- 
gree, a lefTer evill in the thought, before confent un- 
to it,is of the fame nature as a greater, as it is in mur- 
ther: Hcc that is angry with his brother unadvifedly, 
committeth a degree of murther 5 So he that flande 
reth his brother by taking away of his good name 5 
committeth a degree of murther, and is a fin of the 
fame nature, as if hee tooke away the life of his bro- 
ther. So as in taking away the comfort of a mans 
life, it is a degree of murther, in as much as that man 
would take away the life of his brother if hee mighty 
Soinluft, if a man defire to commit Adultery wirh 
a Woman, and cannot come to the execution of his 
will therein, to the committing of the a<3ual! finne, 
yet the Adultery of the thoughts and affe<3ions, are 
degrees unto this finne, and are of the fame nature,as 

A a if 



Bow to mortifie evillConcupifcence. 




J Aa« of 

1 mortifica- 

if he had committed the fin it felfe. The Cotpman- 
dements fay, thou jhdt not covet thy neighbours Wife, 
that is, in no degree at all to hurt her, or to wrong 
her. If all bee of one nature, and differ in degree, 
then all are to bee mortified. The fame nature is in 
one drop of water that is in a whole Sea, and the 
fame nature in a fparke, as there is in a great fire 5 If 
there.bee a right enmity betweene finne and us, wee 
will abftaine from all finne $ a man doth hate the ve» 
ry colours of his enemy 5 as Toades and creatures that 
are poylonfull : If a man doc abftaine in fincerity 
from finne>hc will abftaine from allfinne. The reafon 
why men abftaine from any finne, is either for love of 
themfel ves, or of God 5 if for love of thy felfe thou 
doeft abftaine from finne, thou wert as good commit 
all as fome • If for love of God, thou wilt abftaine 
from all finnes r> from little A**" as well as great fwnes. 
Heje may a queftion be asked, why men doe abftaine 
from Murther and Idolatry < The anfwer is, becaufe 
God did forbid it • and did not God forbid alfo,7fo» 
[halt not hit : God that doth forbid the one, doth for- 
bid the other • and for thy further consideration, 
know,theholy Spirit of God doth hatceveryJ?/Mtf,it 
doth abandon & hate that heart where thefc thoughts 
of luft are nourifhed. Now, the heart isthe habitati- 
on and refidence of the holy Ghoft, wherefore all 
finnes arc tobec mortified, that the holy Ghoft may 
come and dwell there. 

Thea&s of Mortification are cbeifely thefe, the 
Apoftle would have us take paines with our hearts, 
men might doe much good unto themfel ves, would 
__________ they 

How t$ tnortijie will ConcuvifieMC. 

they but take paines to confidcr and ponder their 
wayes, but when men are carried away with the de- 
fire of riches,vaine-glory 5 and other inconfiderations, 
no marvell if it bee thus with them : If they would 
but fit alone, meditate, and refleft their mindes upon 
what they fhould doe, it would bee a great meanes to 
make them to alter their courfes. 

The Apoftle when hee would have them mortifie 
theft lufts, he would have them confider the meanes 
how to fifpprefle them, there be firong reafons in the 
Word of God for them: let them fearch the grounds 
they have for the committing of thofe luft$,and it will 
bee an effe&uall meanes for the mortifying of them : 
If mens judgements were rc&ified to fee their follies, 
they would change their courfes, and turnc the bent 
of their affe&ions another way$I fhould deliver many 
things unto you in this kinde concerning Mortificati- 
on^ let it beyour cate 3 that it may worke upon your 
inward afFe&ion 3 that you may make it profitable unto 
yourownc foules 3 and that you doe not letitpafie 
from you without doing you good. 

The Word of God which you heare 3 is not loft,tt 
(hall certainely doe you hurt, if not good,it (hall har- 
den if it doe not foften : It is an ill figne tf a tree doe 
not bud in the Spring, but to fee it without leaves in 
the Winter is no wonder at all : So for any to heare 
the Word of God powerfully preached, and not to 
have good wrought on them by it ^ they have great 
caufe to feare their eftates. It is this meditating and 
taking to heart, which is the firft meanes I prefcribe 
for Mortification. 

A a 2 We 


and laying 
to heart, is 
the means 
to mortifi- 


How to mortifie eviUConcttf ifctnct \ 

Wearefiid, fecondly, to mortifie, when we fup- 
preffeand keepe downe thefe lufts, if we keepe them 
back from their courfes, that they dor not bring forth 
the fruit of fiwe : All a<5tions, when anyfinne is exe- 
cuted 3 they tend to evill corruptions; If wee abftaine 
from the a&ionof/fo, when it doth kill the very in- 
clination.Take any §n that a man is naturally inclined 
unto ; whether it be thej/w of Uncleannefle, the de- 
fireof Rubes, or whatfoevcr 3 cuftomc doth make his 
lufts to be ftronger, and fo doth adde to they?*. One 
light doth (hew a thing to be fo, but more lights doe 
make it appeare more cleare • fo there is an addition 
in fwne, as well as in Grace 3 the more they ad infinm, 
the aiorethey encreafe. 

Now, whtn men complaine, they know not what 
to doe^rhey cannot be without their lufts s Let them 
thanke themfelves fo*it, in iuffering themfelvesby 
cuftome to practice them, but by keeping downe the 
a& of y?»,the lufts will evaporate away in time, though 
thy luft be ftrong and violent at the firft - yet if thou 
wilt let it alone from the execution of it, it will con- 
fume and weare away at the laft ; Therefore keepe 
downe thy lufts, and fupprefTe them. 

Thirdly^ to weane thefe lufts, inordinate affecti- 
ons, and concupifcences ^ the re&ify ing of the judge- 
ment, and applying of right meanes, doth mortifie 
the higher reafon: Now, for to mortifie the lower 
reafon, is to turne away the bent of affedion on ano- 
ther Object :If Grace bee quicke and lively in a man, 
it turnes away the minde fromy*flWf > , andtheway to 
weane thefe lufts^s to keepe the mindefixed and bent 


How to morttfe evill Concuftfctnce. 

on better things, as temperance, chaftitie and fobric- 
tie ; for all intemperance doth breed luft,and then the 
Devill doth take occafion and advantage to worke 
upon a man, but fobrietie and temperance is a great 
meanes to keepe backe thefe evill affi&ions. 

Now I proceed to make ufe of what hath beene 
formerly delivered concerning thefe three SUnes 
Fornication, Vnckannefife, and EviH eoncuptfcence : You 
may Remember what hath beene faid concerning the 
greatnefle of the finne of Uncleanneffe • It will fol- 
low then, if it be fo great afinne,we fhould ufe meanes 
to be freed from it. Thofe that areguiltie of ir, let 
them give themfelves no reft, their eye-lids no {lum- 
ber, nor God no reft, till they be delivered from the 
band of this iniquitie : i Sam. 2. 25. Remember what 
Eli faid to his fonnes, If one man finne againH another, 
the Judge JhaH judge him, hut if a man finne againH the 
Lord, whojhallintreatfer him ? When Goddoth take 
in hand to afflifl the Creature, then it is intolerable, 
man (hall finde it to be a terrible thing to fall into the 
hands of the living God. Take an arrow, or a buller, 
and let it be (hot into the body of man, it may wound 
deeply, and yet be cured againe, but let the head of 
that arrow be poyfoned, or the bullet envenomed, 
then the wound proves deadly and incurable : There 
may be in the body of man many great gaflies, and 
dcepe wounds, and yet be cured 5 but if the af fli&ion 
lies on the Creature from the wrath of God, he is not 
able to beare it • it doth caufe them to tremble, and 
hisconfeienceto be terrified within him, as wee fee 
by men that are in defpaire* 

A a 3 Now, 




How to mortifie evMConcupifccncc. 

Now, the reafon of it is, God when he fmites the 
Creature in his wrath, he doth wound the Spirit, 
and as it were, doth breake it in funder, as God doth 
breake the Spirit, fo he doth fufteinc the Spirit ^ but 
when he doth withdraw himfelfe from the creature, 
then the ftrong holds of the Spirit are gone. This is 
to ftiew you what a terrible thing it is, to fall into 
the hands of the living God. This, as it doth belong 
to all, fo fpecially, to thofe that have received the Sa- 
crament this day or bcfore,that they make confeience 
ofchis&MK, if they doe not, they receive it unwor- 
thily, and he that is guiltie of this, is guiltie of the bo- 
dy and bloud ofCbrifl h he difcernes not the Lords bo- 
dy, neither doth he prize it as he fhould, nor efteeme 
of the excellency of it as he ought : he difcernes not 
with what reverence he fhould come to the Lords 
Table b therefore faith the Apoftle 3 he is guilty of the 
body and bloud of Cbriff, that is, he is guiltie of the 
hmcfitme that thofe were, that did mocke and cruci- 
fie Cbrift lefut. The Sacrament of the Lords Suffer ^ is a 
fpeciall meanes, and chiefe ordinance of Gx>d for the 
attainment of his bleffings, if it be rightly received- 
and fo it is the greateft judgement that can befall a 
man,if it be not rightly received, for Cbrift is chiefely 
reprefented therein: The bloud of Cbrift is the moft 
precious thing b the world, when men ftiall account 
this holy bloud of the newTeftament, to be but an 
unholy thing, and to trample it under foot, God will 
not bearc with this. 

Now, when a man doth come to the Sacraments 
in a negligent manner, in not preparing himfelfe wor.- 

How to mtrtifie will Concuyifccncc . 

thily to come, he is guiltie of the bloud of CbriH s 
Foryeeare notonely to be carefull to prepare your 
felves before the receiving of the Sacramenr, but al- 
fo of your walking afterwards. Therefore , consi- 
der, you that have received the Sacrament, or in- 
tend to doe it 3 that you doe clcanfe your felves from 
this pollution of heart and fpiric, and that you doe 
put on the wedding garment, that is required of all 
worthy receivers ; Let your hearts bee changed, 
and your affediions and adions be free from all kinde 
of evill, and your hearts be turned to God,elfe you 
cannot be worthy receivers, and fomuch (hall fuffice 
for this ufe, that feeing this finne is fo great, every 
man fliould endeavour to free himfelfe from it. Se- 
condly, feeing the Apoftle doth notonely exhort us 
to abfteine from it, but alfo mortifie, kill, and fubdue 
it • If there were nothing but a meere abftinence from 
ill, then it is not properly a mortification, for then 
theimpureft adulterer fhould fometimesbe chafte af- 
ter his impure manner of committing it •, and there- 
fore the cefTation of it is no true mortifying of it 5 and 
that you may know mortification aright, I will give 
you three fignes: 

Firft, you fhall know it by this, if there went a 
general! reformation both in heart and life before, 
when the heart is generally fet aright, is changed and 
renewed, to good, and from thence doth arife a dy- 
ing to thefe lufts, then it is a good figne, but ifo- 
therwife there be no particulars changed ip thee, 
then it is but a ceflation , not a mortification, but 
when the whole frame of the heart is altered, yea, 





Signe of 
true Mor- 
is a right 
of finne, 
aada true 

How to mortifie evill Concupifcence. 


even from the very rootc, when the old man in the 
body of finne is wounded even to the heart, that is, 
when a man hath beene foundly humbled for bis 
finne , and afterwards hath his heart affe&cd to 
Chrift, and is become to love God, and hath his 
minde changed, then he may truely reckon it morti- 

Secondly, you may know true mortification by 
this 3 by having a right judgement of finne, and a 
true loathing and deteftationofit 5 It is hard for a 
man while he hath any finne in him, to judge rightly 
of it, for then a man is given to an injuditious minde, 
while he doth continue in it 5 As when a man is in 
prifon, if he have continued there long, though the 
fent be bad, yet hee cannot difcerne it 5 but let this 
man be brought to frefli ayre, and be carried to that 
prifon againe, then he will fmell the noyfomeneffe 
of it. So, when a man is in finne, he cannot truely 
judge of it, but when he is efcaped from it, then he 
can rightly and truely deteft, and judge of it : when 
a mans foule is righteous, there is a contrarietie be- 
tweene him and uncleanneffe, a righteous foule doth 
deteft finne, betb in himfelfe and others -as Lots 
foule was vexed with the abomination of the Sodo- 
mites, Confider how you are affr&ed with the finne 
of others : Rom. 1 : verfe 32. They were not onelj wor- 
hy of death, who did commit §nne them/elves, butalfi 
they that had plea/ire in others 5 when a man can truely 
deteft finne in others, as Lot did, and doth truely 
loath it in himfelfe, then it is a true figne of true 


Hm t$ mwtifie eviltConcupiftcnce. 

The laft thing to know mortification by, is an 
a&uallabftinencefrom every finne : ic is one thing 
to difiike a finne, and another thing to be weary of' 
it, and to hate the finfulneffe of it 5 If mortification 
be true, he will hate all kinde of uncleannefle with an 
inveterate hatred , bee it of what degree ic will: 
Sheepe doc hate all kinde of Wolves. If a man doe 
trueIymortifie,&c. his hatred to finne will be gene- 
rail, not onely in abftinence from groffe finnes • as 
murther, adultery, and fornication, but alfo from all 
other finnes $ For, when a man forfakes finne out of 
hatred, his rancor is of judgement more than of paf- 
fion, and fo likewife his hatred will be conftant. 
Men may be angry with their finnes fometimes, and 
fall out with them at other times, and yet be friends 
againe, but if they doe truely hate finne, their abfti- 
nence from finne will be conftant, when a man ber 
comes a new creature, there will arife a contrarietie 
to finne in his nature, fo that if a man doe hate finne,- 
he is truly faid to mortifie. 

Here may a queftion be asked. 

Whether after true mortification, a man may fall 
into the fame finne againe or no i 

For anfwer hereunto 3 ITay, a man may fall a- 
gaine into the a<5l of finne and uncleanneffe after mor- 
tification, for the gates of Gods mercy ftand open to 
men after their greateft relapfes 5 but yet he doth ne- 
ver fall into the love of finne, and of purpofe for to 
finne. Though he doe fall into the ad, he doth not 
returne to allow of it, and to wallow in the mire • for, 
it isimpoffible to doe fo after grace, yec we cannot 

Bb fhut 


And laft 
figne of 
tion 3 isa- 

ftuall ab- 
from fin. 



flowtomortijieevill Concupfcence. 


Mcanes to 

(hue up the gates of Gods mercy to thofe that have 
often rclapfed, fo that amansconfeienceis witneffe 
unto him, that he is not remiffe in the meanes he 
fhould ufe, though he fall into the aft of finne una- 
ware, yet he doth it not with fet purpofe : Now, you' 
may judge whether you be mortmed,yea or no. 
The meanes to mortification are thefe : 
The firft meanes to mortifie, is to labour for the aP 
faafo* & rance of pardon for thy finnes - ? Sinne is never mor- 
ranccof - | tified, but by the fandifying Spirit 5 there may be a 
pardon for _ re ftrained fpirit in us, to keepc us from the ad of fin, 
nn "*i but it can never be mortified, but by the fandifying 
! Spirit oTGod,pardon for finne is had by the atfurance 
I of faith in Chritf, and the way to get this f orgiveneffe, 
i is to be truely humbled for our finnes, acknowlcdg- 
; ing our owne mifeiy, and our owne wants, and to lay 
I hold upon the mercies of Chrift Iefus, and to be lif- 
ted up by the promifes of the Gofpell ^ Confider, 
whatsoever your finnes be, whether againfl: the light 
of nature $ or againft knowledge 5 Let a mans relapfes 
be never fo great, and aggravated with never fomany 
circumftanceSj nevertheleffe, if a man will come in, 
I our commiflion is to propound unto them without 
; all condition, or exception, that the gates of mercy 
\ ftand open for them: CMar.i 6. 1 5. there is our Com- 
miflion, Gee yet into all the norland preach the Gcfpe I un- 
to every creature. What this is in the next Verfe it is 
(aid, Ifamanmllbeleeve, befhallbcfaved, but hee that 
beleeveth not, fhall be damned. Therefore whatfoever 
j your finne be, let nothing hinder you to come in, for 
1 ifyou come in, God will receive you to mercy, all 


How to mortifie eviS Concupifctnce. 

the hindrance then is in our felves. Confider thefe 
two places of Scripture, i Cor. 6.9. Paul fpeaking to 
the Corinthians, of the greatcft finnethat ever mans 
nature was capable of 5 Such wereyee (faith be) but now 
yee are wajhed,andarefan6iified, and]uHifiedin the name of 
the Lord lefus,andthe Sprit of oar God: So in the 2 Cor. 
1 2.and laft verf. The Apoftle doth make no queftion, 
but that they might repent, and have forgiveneffe, 
you may know how willing God was to forgive great 
finnersj all the matter is,if we be willing to apply this 
pardon to our (elves. To leave our finnes in generall, 
to take Chrift to be a King, as well as our Saviour, 
To deny our felves, and to take up Chrifts CrofTe, 
and theathere is no queftion, but wee may have this 
pardon fealed and affured us. 

Certaine it is, men will not doe this, as to deny 
{ftemfel ves, and to take up Chrifts CrofTe, till they be 
duely humbled, and have repented their finnes $ but 
fo it is,that men will not prize Chrift,untill that ven- 
geance fall upon them for their finnes : would they 
but doe it, they might be fure of this pardon, were 
their humiliation true and fincere, it is fufficient, the 
laft of the Revelations, verf 1 7. K^indthe Sf hit, and the 
Bride ,fiy,come,and let bim that bearcth,(ay 7 come,andlet 
him that is a thirli come, And whofoever will, let him take of 
the water of life freely. Firft, here is, Let him that hea- 
reth,come, that is, To all whofoever this Go/fell is f reached 
unto, the promife is general! to all : here is alfo added, 
Let him that is a thirli come : there is further added. Let 
whofiever will, come • come that will come, and take of the 
water of life freely, feeking God in finceritie of heart, 

B b 2 with 



Meanes is 
from all 

How to mortift evi/I Concupifeence. 

with forfaking of all their finnes. And fo much for 
this meanes of getting pardon for finne, and to come 
to true mortification by the fandlifying Spirit. 

The fecond meanes to mortification 3 is to ab- 
fteine from all beginnings, and occafions of finne, 
as precedent a&ions, and obje&s of ill • Ic is to have 
a peremptory abftinence, and fulldeniall, not med- 
ling with any thing that hath any^affinitie with finne . 
If you doe not negleft to refift the beginnings, this 
is the way to come unto the utmoftends of it, there 
be chaines to draw to finne : lames i. 14,, Everyman 
is tempted, when hee is drawne of bis owne lufi , and is 
iniiced: then whenluU hath conceived^ it hringeth forth 
finne, and finne ^ when it is confummate, it hringeth forth 
death. This is to cleare God in the matter of temp- 
tation, aman is drawne with hisowne luft untoir. 
Fir ft, a man doth gaze on his finne, and dally witji 
ir, then hee comes to be intangled in it 3 fo that he 
I cannot get loofc againe, even as a fifh that is faft to a 
1 hooke. 

.Thirdly, followestheaffentuntoit, when hee is 
taken in the net. And laftly, the commit- 
ting of a&uall finne which doth bring forth Death • 
So,firft,thereisthechainethatdrawes to finne, Se- 
condly, the gazing oh it 5 Thus Evah did admire and 
j gaze on the f ruite, and did thinke that if /hee might 
tafte of it, (hee (hould come to know good and evill, 
but (hee was deceived, fo wee are deluded by finne. 
Firfh by gazing on it, then by being intangled in ir, 
aftefward* proceeds a will thereunto, and laftly, the 
committing of finne, which doth bring forth death, 


How t$ mortifie evill Ccncupifceme* 


fo that death followes finne •When a man hath com- 
mitted the fin, it caufeth the hardening of the heart, 
and fb makes him not fenfible of the things of the 
Spirit; The greater finnes doe caufe the greater Har- 
den in gs, and makes the heart for to become evill, and 
fo a man comes to have an unfaithfull heart $ as an A- 
tkeiHjo think the Scriptures are not truc 5 that the pro- 
mifes of God are not true:and laftly >unfaithfulnefTe, it 
cau/eth a departure from God:as in Heb.y.i^An unhe- 
ktving hem caufeth a departure from the UvingGod.TzVz 
heed there bee not an evill and unbeleeving heart in 
you,for if there be,then there will be a departing from 
God, therefore we (hould not be led by any thing to 
gaze upon finne, that wee may not bee intangled in it. 
Therefore let us at the firft, checks the very beginn- 
ings of finne, andrefift all occafions. 

Athirdmeanes to overcome this finne, is to bee 
exercifed with the contrary delights : as wit.h Grace 
and Holinefle. This is the meanes to mortifie the 
heart, and to empty it of all kindeof lufts, and they 
cannot bee emptied out of the heart, unlefie better 
things bee put in ftead thereof 5 you cannot weaken 
blackeneffe, better than by white. 

Therefore the way to change the heart after finfull 
objedte, and the mortifying of thefe lufts, it is to get 
delight in better things, and to labour to have neerer 
communion with God, and to bee zealous of Gods 

Laft of all, to conclude, The meanes for mortify- 
ing of this finne, is, you muft adde prayer unto all the 
reft: To pray unto God to baptize vou.with his ho- 

. Bbjl ly 



Grace 3 Ho- 


4 . 

Meanes is 



How tomortifie eviH Concupiscence. 

ly Spirit. Let a man bee left to himfelfe, and it is im- 
poflible for him to mortific, except God will doe it • 
Therefore, wee are to pray unto God tp give lis his 
holy Spirit. When the Spirit of God doth come in- 
to the heart, it is as fire,and puts another temper upon 
him than was before 5 it turnes the firings of his heart 
to another tune, and doth make him approve of that 
which God dotti require. This is the way to morti- 
fie luft. The more a man is carryed to the love of 
one, hee is many times the more remoyed from ano- 
ther- but the more a man is carryed to God, the 
more hee is wained from inordinate lufts, and being 
mortified, he is the more inclined to God, CMal.^.2. 
Who frail ft and when heaj?peares ? for hee is like a Refiners 
fire, and like to Fullers Sope. Chrift (hall doe that when 
hee comes, that none elfe is able to doe. Asinrefi- 
ning'and purifying the heart, ufe what meanes you 
willj except you ufe fire, you cannot refine droife 
from Silver : So ftaines that are in a mans garment, 
wafh them as long as you will with Scpe, they will 
butfeemetheiw , /&$ but when they are broughtto 
t he Fullers hand, they are foone rubbed out : So let 
a man bee left to his owne fpirit, hee will runne into 
a thoufand noyfomc lufts 3 but when Gods Spirit 
is clothed in a mans heart, then it doth keepe him 
from the wayes of finne, ReveUt. i. ro. it is faid of 
lohn^ Tiat he \v*4 ravijhed in the Spirit, a* a man locked in 
armour : When the Spirit of God doth poflefTe the 
Soule, and compafleth it about, itkeepesitfromthe 
wayes of iniquity, and caulech anaptneffetogood: 
I 7im.i7.For Cod hath not given us the Spirit offe*re,but 

* of 

How to mortifie evillConcupifcence. 

of fewer ,of love,of 'a good and found minde. And the rea- 
fon why men doe negled: it,is,becaufe they know not 
the way to get it. They know not the power and ef- 
ficacy of the Spirit, and that is the reafon there is fo 
little effe<a in this bufine%. Lee a man bee left his 
owne I pirit, and Gods Spirit removed from him, he 
will luft after all evils : Take example ofEliab, and 
lobn BaptiH • It is faid of lobn> that he came in the fpi« 
rit of Eliab, which did excell in him. Take Eliab, and 
extraft that fpirit from him which he had from God 3 
and hee would bee but as other men. Take the dear e 
Saints of God, and take but this Spirit from them , 
how would it bee with them t Even as it was wij h 
David, when God did, but as it were 3 hide himfelfe 
a little while from him, into what dangerous Stents 
did hee fall. Therefore pray to God, that hee would 
give you his Spirit, and that will be a mcanes to mor- 
tifie thefelufts within you* 

It is the Spirit that doth make difference bctweene 
man and man, and for the getting of it, pray to God 
earneftly, and hee cannot deny you. I will name but 
one place more unto you, Alts 2*38339. Reptntandbe 
baptized every one of you intbe name of/efus Cbrift } for the 
remipon offmnes, and youfhaS receive the gift of the holy 
GboH:for the promt fe is to you and to your children y andunto 
all that are a farre eff,even as many as the Lord our God 
fhallcall. So that the men which are converted at ft- 
ters Sermon, did aske. What [hall we doe to befived f He 
faid, Repent and bdeeve y and you jhall receive the hoi) 
Ghosi 3 And further addcth, The prom'tfe is made to you 
and to your children, and you Jhall be partakers of it. 



1 84 

How to mrtifie eviS Concufifcence. 

Not,thatthepromifeof the holy Ghoft did be- 
long oncly to thofe that were then prefent, but to all 
that have beene borne fince, and are to be borne, 
both ot lew arid Gentile, to as many as (hall call upon 
the name of the Lord. Therefore doe you now,as the 
Apoftles did then, when Cbrifi told them he would 
fend them the Comforter, they fpent the time in pray- 
ers untill they had it : So doe you pray earneftly, and 
be inftant with God for it, and then ccrtainely God 
cannot deny it you; and when you have the Spirit, 
then you will mortifie thofe lufts, and all other Jinnes 
whatsoever ; when you have the Spirit oi Sobrietie, 
fufering. The Lord grant you undcrftanding in what 
hath beene fpoken. And fo much for this time. 







(JMbrtifie therefore jour members which are ufon the earth, 
firmcttion, uncU&nntQe % inoriin&te affeftitndrc. 

Ome of thofe earthly members 
which the Apoftle would have 
us to mortifie, we hare already 
handled • we are now to come 
to fpeakeof the inordinate af- 
fc dions. The Greeke word is 
tranflated by a double word 5 
fbmetimes paffion, fometimes 
affe&ion^but it is all one,fo as the pointiAlear 3 That : 
K^Allindrdinate tjfcttiws mntt be mmified 
A Do&rine that may well bee handled-at large, it 
being gencrall and univcrfall,an unlimited word that 
reacheth unto all particular affe&ions 5 a Dodrine 
that concerneth every man : Men for the moft part 3 

C c when 




How to mortific inordinate affettims* 

What af 


things in 
the Souk. 


when they come into the open view of the World, 
havea certainecompofedhabite, but inwardly, are 
full of inordinate affc&ions.-It is a Dodrine therefore 
that fearcheth the inward parts, the minds and hearts 
of men : a Do&rine of cominuall ufc: for though men 
prcflc outward a&ions, yet affe&ions rcmaine unru- 
led. B.fides all this,a Do&rine of no fmall difficulty . 
for as their is nothing eaficr than to with and deSre, 
fo there is nothing harder than to order thefe defires 
aright. For the better handling of the point, obferve 

Firft, what Afftttioin are. 
Secondly, when they are inorkin&te. 
lFhirdly,why they are to be mortified. 
In the firft place, I muft tell you what affedions 
are : by affcdions,ySumuft underftand all affe&ions 
and paflions whatsoever • for the better undeman- 
ding whereof, you muft know, that there are three 
things in the Soule: Firft, the faculries which are to 
theSoule, as the members to the body, Secondly 3 
the inclinations of thofe faculties. Thirdly,thc habits 
acquired from thofe inclinations : Forexampie 3 the 
appetite or will is a facultie of the Soule , and this 
taken in itfelfc, is neither good norevill morally. 
Againe, there are the inclinations of that will, and 
rhefearegdodor evill, accordingastheobje&sthat 
they apprehend are good or evil] 5 andlaftly, the ha- 
bitc is, wfcen the Soule doth accuftomeitftlfeone 
way or other s the habite is good, when the Soule is 
accuftomed to good obje&s, in a good manner, and 
the habite is evill, when the will accuftoraerh it felfe 


How to mortifie inordinate affeftiw. 


to evili obje<2i,or to good objc&s in an evill manner. 
It is with the paffionsasir is with tbefenfes, Firft 3 
we have the fenfe of hearing, before we heare,and of 
feeing before we fee$then from often hearing or fee- 
ing of the fame objeft, proceeds an inclination more 
to one objed than to another. From that inclination, 
ahabite in the fenfe to ttirne it felfe with mod: cafi- 
neffcand delight upon that object: Thus a corrupt 
habite is bred with us, when the raindc or will turnes 
it felfe often to this or that evill otye<5i$ andfogets 
agility and nimbleneffe in doing: as often doing 
brings dexteririe to the hands • fo if the will or appe- 
tite have gotten a haunt, either to vermes or vices, it 
contrails a habite to it felfe. Now to fhew you what 
anaffc&ionis, wee define it thus: \~An affettiontian 
inclination or motion of the appetite, upon the apprehenfan 
ofgood or evill. I call it an inclination or motion, for it is 
the bent of the will to this or that thing : As for ex- 
ample, when we outwardly love,feare,or defire,that 
is a motion • ^nd for the Inclination, we are to know, 
that in mm, there is a double appetite 5 thefirftis 
Stnfual/, which apprehends things conveyed to rhe 
fenfes ; as to the eye and eare, and fo is affr&ed to 
love, feare, or grieve 5 this I call the fenfuall appetite, 
b,ecaufe it is of obje&s apprehended by fantafie. Se- 
condly,there is a RationalhppetKejthe obje# of chat, 
is that which the underftanding apprehends 5 and 
from hence proceede aft dions to riches , honour, 
preferment,&c. the will being converfant about it, 
Remember<hisdiftindion,beciufeofthc matter that 
followeth, namely 5 that the appitit^ is double, Sen- ^£££ 

C c 2 fuafi ! 



A double 


A double 

hm so mtrtifie inordinate afftttion. 

fttafi and Rationall, andaffc&ions are placed both in 
thefenfuall, as we love, feare, and defire obje&sex- 
pofed to fenfe ; and in the rationall, as we lovc,f eare, 
or defire the obje<5te which reafon apprehendeth. 

Now to draw this generall divifion into two main 
heads: Nature hath planted an appetite in the crea- 
ture to draw to it felfe that which is good, and to caft 
away that which is evilly therefore are thefc affe&ions 
fuch as apprehend either good or evill, to keepe the 
oncj and to eapell the other $ tfaofc that apprehend 
good, if they fee it, and apprehend it, they love and 
defire it, and love defires to bee united to the thing 
loved, and a defire is a making towards the thing ab- 
fent • when the thing is prefent wee joy in it, when it 
is comming towards us,and there beaprobabilitie to 
have it, then comes hope in ; if we be like to miffe of 
it, then comes in feare $ if no probabilitie of attaining 
then comesindefpaire; if their be any impediments 
againft reafon and right, then we are angrieat it; and j 
this anger is an earneft defire to remoove the impedi- 
ments, otherwife, if weefee reaforvand juftice to the 
contrary, then we arc not properly angry. Thefeare 
theaffe<5Hons that are about good, and thefe are the 
firft kindc ofaffe<5Hons. 

The fecond fort of affe&ions, are thofe that are a- 
bout cvilps in the former there is Jove of tfo/;fo here, 
to turneaway from evill,is hatrcdjif evil be comming 
and we be not able to rtfift it, we feare, if we be able 
to overcome ir,then we arc bold and confident; if we 
be not aWe either to overcomc,or rcfift-the evill,we 
flie from it* if it be unavoidable, prefently we grieve 


How to mortife wording affeffion. 

atir. ButtoJiandlc them more feverally, and foto 
know them as they have reference to goodorevill, 
for except wee know them thus, it is worth nothing 
co us* 

There are therefore three forts ofaffe&ions, Natn- 
rMl^Cat nali 'and Spirituall. Firft, Natural!, thefe affedi- 
onsarifefrom Nature, and tend to naturall obje&s 5 
as for example, to defire meate and drinke is natural!, 
but to. defire it in exceffe is not natutall • becaufe the 
obje&s of naturall affc&ions are limited by nature, 
namely fo much, and no more : Nature hath certaine 
meafures, and extents and limits, and thofe fhe ex- 
ceeds not : Naturall affe&ions make us but even with 
beafts. Secondly, there are Car»a/tz&c£tion$ y which 
arc lufts that arife from the corruption of nature,and 
thofe tend to evill obje&s, or good obje&s in an evill 
manner : thofe affedions make us worfe than the 
Beafts, like unto the Divcll, Uhn 8.44. You are of your 
father the Divell, and his lujls je will doe: that is, thofe 
that have thefc lufts are as like the Divel!,as the fonne 
is like the father : thofe that are bound with thefe 
bonds are like him : that is, they come in a degree to 
the corruption the DiveH hath in a greater degree. 
Thirdly, Spiritual! affections are fuch as arife from the 
Spirit, that is, from the renewing part of man*, and 
tend to good objeds in a holy manner : Naturall 
make us no better than Beafts, carnall than Divels, 
Spirituall make us better than men, like to God, ha- 
ving his Image new ftampt on us 5 they lift us up 

\ above men,.and make us like to Angels. Thus you fee 

I the three kindes of affedions in men. 

Ccr Wc 


forts ofak 


Hsw to vyiriijii inordinate &ffctt'ion. 

when in- 

We muft oncly anfwer one queftion brfore vvc goe 
any further ,• the queftion is this : Whether there be 
no fpirituall affe&ions, except they proceede from a 
generall difpofition,becaufe many men feeme to have 
good flaflies now and then,and fo feeme to be regene- 
rate i 

I anfwer, no, they are not fpirituall, regenerated 
affec5ttons,becaufe thefe affe&ions in the foule, how- 
fbever, they are good in regard of the Authour, the 
holy Ghoft, that puts them in, are not fo in regard of 
thefubjed, man, who is yet in corruption, and not 
renewed. If a man have never fo much skill in Mu* 
ficke, if the Instrument be out of tune, the Muficke 
cannot be good • fo the affe&ions, as the fpirits fug- 
geftions are good, but in a carnall man, they arc as 
an Inftrument out of tune : Ic is true that flafhes make 
way to Converfion, but onely whea the heart is in 
tune, and in a good frame, then are the affc<5Hons 
good 5 that is, then onely effectively good, fo as to 
make the heart good,and then the fruit will be good, 
Lch as God will accept. So much to (hew what af- 
fcflians are. 

Now we are to fhew when they are inordinate:but 
fift, know, the affedtions are placed in the foule for 
thefafegard of ir, that is, to give the watch- word, 
that we may repell evill when it is commingj thofe 
that are about good to open the doores of the loule to 
| let it in, and co make out for it if it be wanting; as 
guides that are for the ferviccof thcfouk\to put us 
on to work,& to be more earneft in our adions, they 
I bring aptneffe and diligence in doing 3 when they 


How to wortife in ordinate affi >& Hon \ 


mifTe thefe ends, then they hinder us in ftead of pro- 
ficing us,, hurt us in (lead of helping u$ 3 carry us to e- 
vill objeds in flead ofgood, then they are inordinate 
either in the manner, or in the end. This premifed 
now, that we may further know them when they are 
inordinate, obferve thefe two things. 

Firft, examine them by the rule which Is the maine 
way of tryall, if they goe befldes the rule they are in- 

The firft rule is 3 that the objeds muft be good, elfe 
the affedion is inordinate, there muft be love of God, 
forrow for finne, delight in God, then k is good 5 
but on the contrary, to difgrace holineffe, to con- 
demhe excellency in others, to hate that weefhould 
cleave to, abominate the good wee fhould imbrace, 
thefe affedions are naught. 

The fecond rule is the end • examine if they take 
their rifeamiflej though the objed be good, yet if 
the manner be naught, they are inordinate : Now the 
manner is naught when the end is naught ^ as for ex- 
ample, many men defire and feeke for excellencie of 
parts, but to what end i Why,for vaine-glory, not to 
doe God fervice : This is for a wrong end : fo zealc 
is an excellent aflfedien, none better,but if the end be 
naught, the affedion cannot be good. lebu was zea- 
lous, but he altogether refpeded himfelfe. 

The third rule is, though theob}ed be righr, and 
the end right, yet if it exceed the meafure, the affedi- 
on is not good:Davids love to his children was good, 
an<d the objed good, yet he fayled in .the meafure. 
JMtfes anger was good, yet when he caft the Tables 


The firft 
tryall of 
is, to exa- 
mine thcia 
by the 

Rule 2. 

Rule I 


Rule 4, 

The fc- 
cond triall 
by the cf- 


Hon to mortifie inordinate affeftion. 

out of his hand, ic was an excefTe, and defective be- 
caufe exceeding, though excellent and commendable 
in another kinde. 

The fourth rule is, though the objefl be right, the 
end right, the meafure right, yet if the affc&ion be 
not in order and feafon, that is, if it take its wrong 
place, and thruft into the roome of another, it is a 
caufe to make it inordinate : As for example, to defire 
to doe bufineflfe in a mans calling, is good, but if this 
defire,prevaile with him at fuch time as he (hould be- 
ftow in prayer and holy duties 5 as when he (hould 
come to heare the Word, then they arc inordinate • 
for feafon muftbekepttoo: therefore when an af- 
fe&ion comes,if not in feafon,anfwer it as Chrift did, 
The home is not yet come : this is the way to judge of 
them by the rule. 

The fecond way of tryal!,is to know them by their 
effedts, and they are foure, as the rules are foure. 

The firft effeft is, if any affe&ion hinder rcafon, (b 
as to trouble the aftion, then ic is inordinate- for af- 
fe&ions ought to be fervants to reafon; if they di- 
fturbe,then they are not right: As for example, feare is 
fet in the foule to give the watch-word, to prevent e- 
vills • if it (hall appale a man, fo as to let his weapons 
fall, thus it troubles reafon : Ioy was put in the foule 
to oyle the wheeles, and to quicken it more 5 If it doe 
more aftonilh than quicken 5 if immoderate joy, caft a 
man into an extafie when it (hould put him on a&ion, 
orifitbreakeout intoimmodeft revellings, and not 
into prayfes, thy joy is not good : griefe is ftirred up 
to eafe the foule of paine^now, if it hinder a man from 

Horn to mortifie inordinate affection. 

induring that he (hould indure,it Incomes inordinate. 
The Israelites in Egypt, could not harken co Ctoofts, 
becaufe of the anguifh of their hearts, and worldly 
forrowcaufethdfath, that is, iceaufeth diftempers^ 
and when it thus dryech up the bones, it eateth up the 
vigour of the foule, and makes a man out of frame, 
then it is amiflTe : though Chrifts griefe exceeded any 
mans upon the CrofTe 3 yet he committed all to God 
without any diftempers. 

Thefecond effedis, when they indifpofe us to a- 
ny holy dutie,as wee judge of in diftempers of the bo- 
dy, if there be no appetite to meat ordrinke 5 fo af- 
fedions are inordinate , when chey indifpofe us to 
pray, to doe good, or to fpeake good. 1 Pet. 3. 7. the 
Apoftle exhorteth Husbands to dwell with their wives as 
men of knowledge . chat is, in fuch a manner,^ you may 
moderate affedions with knowledge^*/ jour prayers 
( faith the Apoftle ) be not hindred^ that is, if there be 
any diforder in your affediotfone towards another, 
ir will hinder your prayers. By your affedion you 
may judge, and as you may judge of your affedion 
by your duties; fo of your duties you may judge by 
this rule,howyou are difpofed to holy duties s if there 
beany interruptions indifpoficion, it is afignethere 
is fome diftemper in the affedions 5 all things are not 
ftraight in the inward man. 

The third effed to difcover the immoderatencfTe 
of affedions, is, when they produce evrll adions 3 
which ordinarily they doe, when they exceede the 
meafureand the manner : Anger is an affedion fet 
in the foule,to ftirre up man to remove impediments, 

D d and 



i Pet. 5.7. 

Effed 3, 


Uqvo to mortijie inordinate ajftttioH. 

Eph.4« »o," 


and thus you may bt angry for finne 5 and other things 
too • now, if it be kept in its owne limits, anger is a 
defire to remove impediments, and not a defire to 
revenge, that is the inordinatenefTeipf it to be angry 
for finne , becaufe it difhonoureth God, is good : 
To be angry for other things redounding on our 
felves, is not evill, fo our anger extend but fo farre, 
as to remove the impediments, not to revenge them : 
As for example, if a man takes away ones reputation, 
and bringsdlfgrace upon him 5 now, to defire to hurt 
fuch a man, rhe affc&ion is amifle, becaufe the carri- 
I age of other men towards us, muft not be our rule 
| toward others • but wee are to make tjiis ufe of it, 
' to be diligent in keeping offthe blow off our felves, 
but not to hurt another man 5 this is inordinate, B^j 
angry, fat finne not, you may be angry, fo as it bring 
forth no evill adions, or evill effe&s 5 fo a man may 
be angry with the infaafible creature, defiring to re- 
move the impediment and put out of the way that 
which hinders the anions. 
^The lafteffeft, is, when affedions draw us from 
God, then they are inordinate, becaufe they Ihould 
draw us neere to him. But, when they make us to 
forget God, there is their inordinateneffe ; For ex- 
ample, wee are commanded, Deut, 12. iS, To rt- 
joycein the good things $f God ^ but when wee /ball re- 
joyce in an Epicurean manner, and forget God, it is 
amiffe; for wee Ihould fo re Joyce, that wee fhould 
raife up our felves to love and pray fe, and give thanks 
to him 5 foalfoforfeare and griefc, if wee feareany 
thing more than God,* and grieve for any thing more 


Bm to mcrtife inordinate tjfeSien. 

" II !■ H I I ■ ■ r. ■• — ... 1 _ 

than forfinne, forcroflesand lofles, more than for 
difplcafing God, thefemakeus forget God, and fo 
become inordinate. 

Now followes what it is to mortifie them, which 
wee have formerly fpoken of at large • in a word, it 
is nothing elfe but a turning of carnall affe&ions 
into fpirituall, and naturall affe&ions to a higher 
and more noble end 5 that is, to eate, and to drinke, 
not onely for natures benefit, but for God, to doe 
him honour, that is the right end • for to mortifie, 
is to re&ifie, and to bring things that are out of com- 
paffe to rule, to fee where they are inordinate, and 
fototurne natural! and carnall affe&ions all into fpi- 

In the next place wee will fee fome reafons why 
they are to be mortified, for reafons doe wonderfully 
perfwade^ and necefficie of mortifying once appre- 
hended, makes men goe about it 5 Let us but confider | 
of what moment it is to have them mortified, what ill 
if we doe nor, what good if wee doe. 

The firft reafon is, becaufe affe&ions are a&ions 
of the greateft efficacie and command in the loule, 
they are exceeding powerfull, they are thewheeles 
or fay les which carry the foule this way or that way 5 
in that regard, becaufe they are foeffe&uall and pre- 
valent 5 therefore it concernes us the more to take 
care that wee re&ifie them • Time was, when afft &i- 
ons did obey the will,and the will the Spirit of God, 
(in the time of Innocency) but now, that fubordinati- 
on is taken away, and that union diffolved, and now 
the affeftions move the heart as the winde the Sea, 

D d a whe- 


What it is 
to mortifie 

Why they 
arc ro be 


How to mortift inordinate affetllon. 


whether it will or no • therefore it (lands you upon 
Simile, to keepe them under, A metled hoife is a delight to 
the rider, if he be kept under the bridle ; fo the af- 
fections, if they be good,the ftronger the better 5 but 
the Devill hath no better fa&ors than the affe&ions 
are,iftheybeill,they are the beft opportunities for 
him to doe mifchicfe by. 
Reaf. 2 . The fecond reafon why they are to be mortificd,is, 
becaufe they are thpfe that make us either good or e- 
vill men. It isnottheunderftandingoftruth, or falf- 
hood that makes us good or evill men, that is.but one 
opinion and judgement - but as the afF:c51ions are, and 
as the inclination of the will is, fo is a man good or 
bad, lot was called a fir fed man, becaufe hee feared 
God 3 and blejjed is the man that delights in God . and all 
things tvorke together for good to them that love God. It is 
the common phrafe of Scripture, to judge of man by 
his affedions,when his love is right, his feare is right, 
and his forrow right 5 therefore looke to thy affe&i- 
ons which are the motions of thy will 5 fo as thy af- 
fections arc,fo is the man 3 ifmensa<2ions a re weighed 
by their affe&ions: In other Arts indeed, theworke 
commends the Artificer - but here, though the action 
be good, yet it is not good, except the affe<5tions be 
good, becaufe the will commands the whole man, fo 
the goodneffe or badneffe of a man are feene in the af- 
***!• 3. The third reafon is, becaufe inordinate affe&ion 
makes much for Satan to take poflc/fion of the foule, 
therefore it ftands you upon to keepe them right and 
BphM.j©. ftraight, Efhcf.q, 20. Be angry, but ftnne not, that is, if 


How to- mortifie inordinate affeftion. 

anger execede its meafure, it opens a way for Satan to 
come in 9 and take place in the foule. The example of 
Saul^ i Sam. 1 8. io. will illuftrate this, when the wo- 
men fang, Sauls thoufand, and Davids ten thoufond, 
the Text faith, Saul was exceeding wroth, and after that 
time bad an eye upon David \ that made way for Satan 3 
he was exceeding wroth, and the next morning, Sa- 
tan, the evill Spirit came upon him : fo that you fee, 
ftrong affe<5Hons open the doore for Satan, indas^ 
when the affecftions came to the height, the Devill 
entered into him. Hee was angry at the expence of 
the oyntment upon lefus feet, and upon that he har- 
boured the firft conceit of betraying himuqMarkeq. 
compared with the io„Witches,you know, exceed in 
malice, and this makes way for the Devill to pofleffe 
them • and fo worldly forrow , if it come to the 
heighth, it expofeth the heart to be poiTefTed by Sa- 
tan : So by ftrange lufts Sathan Aides into the hearts 
ofmen, and they fee it norland therefore labour to 
mortifie them, iPet. 5.8. Befoberandwatcb,&c. that 
is, if there be any exceffe in any affedion,if you keepe 
them not in, Satan will enter -, therefore be fober, 
and watch, for ifyou admit any diftemper, hee will 

The fourth reafon is, becaufe affe&ions are the 
firft petitioners of evill,though they doe not devife it, 
yet they fet the underftandingonworke • Now, he 
that is onely a worker of ill, hath not his band fo 
deepe in the ad, as hee that is the firft mover : If men 
are exhorted to abfteine from evill a<?Kons and evill 
fpeeches, menthinke that there is fome reafon for it, 

D d 3 but 


1 Sam. is, 

1 Pec. $. 8. 




How to mortifie inordinate tjfcftim. 


but for evill affv&ions they fee no fuch neccflitie : 
butconfider you, evill affections produce evill ani- 
ons ; evill affc&ions communicate evill to man, as fire 
heats water, and yet hath more heat in it felfe 5 fo af- 
fe&ions make fpecchesanda&ions evill: And there- 
fore God judgeth by affe&ions 5 wee indeed judge 
affc#ions by a&ions, wee cannot know them perfect- 
ly, yet doe wee judge by the fame rule as f arre as wee 
can \ let a man have an injury -done him, he lookes to 
the affc<5tion$,that is, to the man, whether it came 
out of anger and malice; if a man hath a goodturne 
done him, he lookes to the aflfe<51ions,if he fees grea- 
ter good in them than in the a&ion- for in a good a- 
ftion, the will is more than the deed, the willingneffe 
of doing it, is of rarer rancke than the doing the thing 
it felfe : So an evill affe&ion is more than an evill 
fpeech or an evill a&ion. In this regard, therefore, 
labour to mortifie them, for they are inftigators of 

If affe&ion be of fo great a moment as you have 
heard, then doe that which is the maine fcope of all, 
take paines with your hearts to mortifie them, when 
they are unruly, to bring them under- if ftrong af- 
fections fblicite us , give them a peremptory deni- 
all 5 hearken to the Phyfician rather than to the 
difeafe; the difeafe calls for one thing, the Phyfici- 
an for another • if men yeeld to the difeafe, they 
killthemfelves. Here is the true try all of grace 5 to 
doe fome thing good, when there is no ill toop- 
pofe it 3 thatfis a fmall matter • but when ftrong 
lufts haile them to the contrary, then to refift them, 


Hm to mwtifie inordinate affettion. 


this obedience is better than facrifice : In the old Law, 
they facrificed their fheepe and their oxen , but in 
this obedience a man flayes himfelfe 5 this will is the 
beft part andftrength of a man, for, when hee fub- 
dues his lufts, and brings them in obedience to 
Chrift, hec facrificeth the vigour of the will : Man 
is as his affe&ions are $ affe&ions are to the foule, 
as members are to the body : crookednefle in the 
members, hinders a mans going : fo crookednefle 
in the affe&ions hinders the foule : thofe that keepe 
Clocks, if they would have them goe true, then eve- 
ry thing muft be kept in order : fo m affeflions, keepe 
them ftraight, becaufe they have fuch a hand in the 
will 5 one hath an aflfe&ion to filthineffe, another to 
covetouftieflfe, another to good-feliowfhip, accor- 
ding to thefe, foare they carried, and fuch are their 
a&ions ; let their afft&ions be ftraight, and they 
turne the rudder of the foule another way, they 
cafrus into another mould : therefore labour to fub- 
due them, and fo much the rather , becaufe they 
make a man not onely good, but abundant in good 
orevill h good doth prefcribe to a ftian exaftly what 
hee (hall doe, but yet leaves fome free-will offe- 
rings on purpote,to try our love^to try our affe&ions $ 
the rule ofdutie is left partly to the rule ofaffl&ions, 
that we may abound in good : A man may doe much 
in refolution, but the afle&ion makes it acceptable. 
Paultnight have taken for his labour of the Corin- 
thians, but the fulneffe of his love would not fuf- 
fer him ; that is, God and they fet him on worke. 
ThusafFe&ionsraakea man abound in good : it was 



a oo 

Meanes to 




Means i 

_ *■ 

How to mortifie inordinate affcttion. 

Davids love to God, that made him build a Temple 
to God : In fhort , affc&ions make a man beautifull 
unto God and man. Now, if affe&ions are fo rare, 
and yet fofubjed to be inordinate, it is wifedometo 
know how^thcy may be helped $ if any ching doth 
want meanes of helpe, this doth, becaufeitis ah:rd 
thing to keepe downe unruly affe&ions • therefore 
wee will come to lay downe fome meanes to htlpe 
you to keepe them downe. 

The firft meanes is, that wee labour to fee the dif- 
eafe; for no man will feeke for cure, except hee fee 
thedifeafe, the fight of the difeafe is halfe the cure 
of it 5 labour to fee your inordinate affedions, and to 
be perfwaded aqd convinced of them. This is a hard 
thing, a man doth not fee his evill inclinatfbns, be- 
caufe thofe very inclinations blinde his eyes , and 
darken his underftanding, and caft a mift before 
him-, notwithftanding which, wee muft labour to 
doe that what we can • as there are divers forts of af- 
fe&ions, fo there are divers fores of diftempers, as 
the affe&ion of anger hath its diftempcr, and this is 
morevifiblej wh'en anger is gone, it is daily feene, 
and therefore it is of no great difficultie to be difcer- 
ned: there are other kindes of affe&ions which doe 
continue in man, when his heart is habitually carried 
to an inordinate luft • as to pride, vain-glory, love of 
the world : no fuch affe&ion can be well difcerned, 
whileft that continues in a man • take a man that 
hath a continued affedion, it is hard for him to dif 
cerneit- a becaufe it doth with its continuance habi- 
tually corrupt the judgement, and blinde the reafon, 


Horv to mortijie inordinate affeftion* 

and ycr you are to labour to difcerne it: And that you 
may two wayes. 

Fir{i, bring youraffe&ions to the rule and touch- 
ftone: Secondly, that you may better know their 
aberration from the rule ,confidcr,whecher the affecti- 
on have any ftop^acraffedionis like a River, if you 
let it runnc without any flop or refinance, it runnes 
quietly, but if you hinder its courfe , it runnes more 
violently 5 fo it is with your aflfcitions, ifyoadonot 
obferve to know the flops and lets of them, you fhall 
not obferve the violence of them fo well. So then,£he 
firft way for a man to come to know his affe&ions is 
to obferve them in any extraordinary accident if any 
lofTe come to a man in his eftate,or if hebe croft in his 
fports, or hindered of hispurpofe, lethimconfider 
howheedothbeareic$ that is, trie how you carrie 
your felves towards it 5 this will be a good meanes to 
difcover our affe&ions : when they come to thefe 
flops and lets, they are beft difcerned by us. 

Secondly, in this cafe, it is good wee make ufeof 
others eyes 5 a man fees not that in himfelfe which a 
ftander by doth, hee is free from the affe&ion which 
another is bent unto,and therefore another can better 
judge of it : as a man that is ficke of a Feaver, he can- 
not judge aright of taftes, becaufe hee hath loft the 
fenfeoftafting, that which is fweet may feeme bitter 
unto him 5 but hee that is in health, can judge oftaftcs 
as they ai;e:therefcre it is good to makeufe of friend-, 
ancf if wee have no friends, it is wifedome in this cafe 
to make ufe of an cnemie ; that is, to obferve what in- 
ordinateneffe bath beene in them, and what hath hap- 

E e ned 




ccrnc a 







and reme- 
dies of in- 

Caufe i. 

How t» martifie inordiaAte ajfettion. 

ncd unto them thereby, and fo to judge ofourownc. 
And this is the firft thing that I will commend 
unto you, to labour tofeeyourDffi.<3ions,andtobee 
convinced of them; when this is done, in the next 
place wee will come to fee the caufes of inordinate 
affaftioris; and feeing we are applying medicines, as 
wee fliall fee the caufes of inordinate afFedions, foto 
each of them we fliall adde thefe remedies. 

The firft caufe of inordinate afR<5iion, is mif-qprt- 
bwfion, that i?, when wee doe not apprehend things 
aright, our affe&ions follow our apprehenfions, as we 
fee in a fen fiblc appetite ♦, if a thing be beautifull, wee 
are apt to loue it, and like of it ; but if it be deformed, 
wee are apt to hate it : for as things doe reprefent 
themfelves to the will, fo wee are apt to conceive of 
them : the will turnes a mans a&ions this way or that 
way, notwithftanding, the underftanding is the Pilot 
that turnes the will: fo that our apprehenfion is the 
firft caufe of our inordinate affl&ionsj by this w*e 
over-value things that are evill, and undervalue things 
thatare good. Reftifie therefore the apprehenfion, 
andhealethe difcafcj labour to have judgement in- 
formed, and you (hall fee things as they are. AfFe- 
dions, (as I faid before ) are of two forts, one Senfits/l, 
arifing from fancie, the other Rationally arifing from 
judgement : All that wee can fay for the former 
afk&ions, is this, men might doe much to weaken 
thofe affe&ions in them ( if they would take paipes ) 
by rcmooving the objt&s \ that is, by withdrawing 
the fewell,and turning the attentions another way: 
if wee cannot fubduc any fenfuall affe&ions in us, let 


How to mortife inordinate affeftion. 

\ us bee fubducd unco it,- and bee as any dead man: In 
| cafe that wee are furprifed by fuch vanities, yet let us 
nochaftcnto a&ionor execution. All that in this cafe 
a man can doe, is as a Pilot, whofe fhip is in great dan- 
ger to be caft away, by reafon of a great tempeft, all 
that heecandoe is to looketothefafetieofthefliip, 
that waters come not into it at any place, that it bee 
not overthrowne : fo thefe evillaffe&ions that are in 
I our rational appetite ,are thefe evil inclinations of the 
I will jthat are lent either to riches,pleafure,vain-glory, 
j or the like obje&s of reafon- 
j Now, to re&ifie your miPapprehenfion of them, 
; firft gzijlrong reafim for to doe it,read the Scriptures, 
ifurnifliyour felfewith Spiricuall arguments, bee ac- 
quainted with fuch places as ye may fee thereby the 
| finnefulnefie offuchaffe&ions: It is a great wifedomc 
in a man, firft to findc out the thing hee is inordinate- 
ly affe&ed to 5 and never to reft , till heefinde the 
things that are finncfull in him: therefore, the ap- 
plying of reafon will make us able to doe i-c : and if 
we can doefo, wee (hall bee able to goe through the 
things of this world rightly : You are inordinately 
affedtcd to wealth.- Apply reafon and Scripture here, 
as thus.- It is a wife mans part to ufe earthen veffcls, 
as filver$ and filver veflels, as earthen; the one will 
ferve for ufe as well as the other: So in the things of 
the World, hee that is ftrong in reafon, and wife, 
were they reprefented to him as they are, hee would 
ufe a great eftate without fetting his heart upon it, 
more than if it w£re a meaneone : and in the condi- 
tion of this .life hee would fo carrie himfelfe , 

Ee 2 






How to mortifie inordinate AJfettiws* 

Remedy u 

as if he ufed them not : this the Apoftle would have 
us to doe, to ufe the world, at though wee ufed it not : and 
then we fliould chinkc the beft things of the world to 
be of no ifloment,and that we have no caufeto rejoice 
in them. Wee are to ufe the world with a weaned 
aflfl &ion,not be inordinately carried with love there- 
upon in worldly things •, there is an ufefulneflfe to be 
looked at, but to feekc to finde baitesin them, and to 
fet our hearts upon them,that will hurt us exceeding- 
ly 5 if we looke for cxcellencie in worldly things, and 
couch them too familiarly, they will burne and fcorch 
us; but if wee ufe them for our neceflitie, and fo 
ufe them as if we did not, we (hall findc great benefit 
and comfort by them. This is the difference between 
Earthly and Spiritual! things, you muft have know- 
ledge ofthefe,and this knowledge muft be affeftive : 
the more love you have^he better it is : butin earth- 
Jy things, the leffe love we have, the better is is : for 
in earthly things, if our love exceede our knowledge, 
they are fubje<ft to hurt us. What is the reafon a man 
takes to heart the death of his friend, or the like acci- 
dent < For a while he grieves c xccedingly, but with- 
in a monethjor ftort time after, his grief e is paft : and 
then bee fees the death of hk friend is no fuch thing 
as he.tooke itfor 3 and thought it to bee: had he then 
fcenc that which now hee doth 3 hee wtiuld not have 
grieved fo much. 

The fecond way to rc&ifie mifopprehenfion, is by 
faith : for by faith wee are to belecve the vanitie of 
thefe earthly things, and we are to BHeeve the power 
of God, who is able to blow upon th.em, and to caufc 


How to ntortifa inordinate affeftion. 


them to wither s fo that faith is a great caufe to re&tfie 
the apprchenfion,as well as reafon : Paul counted the 
beft things'of the world, but drojfc and dung ,and Mofes 
cared not for the pleasures of Egypt, it was their 
fcith that caufed them to doe fo , they did bclecve 
the-tcue priviledge they had in Chrift : this doth 
raife up the heart , and caufe us more and more to fee 
the things that are earthly, how flippery and flitting 
chey are. 

The third way to reifilfiemiPapprehenfion , is ex- 
perience 5 wee are not fo much as to touch us of that 
j thing wee have found to bee true by experience ; let 
i a Souldier bee told of dangerous effetts in the warre, 
1 perfwadehim what you will, and tell him how terri- 
| rible it is, hee will not beleeve, till by experience he 
! hath felt the fmart of it : So when a man is entered 
I upon the doing of any difficult thing, which hee 
| hath beene accuftomed to doe, the expense hee 
| hath t>f often being infuch dangers, and having felr 
jno harme, that doth re&ifie his affe&ions- Experi- 
ence is a fpeciall meanes to tame them ; let a bead be 
brought to a mans hand that is fearefull at firft,* but 
! by experience and day ly ufing of it , fo you tame the 
bead: So our aftc&ions. are unruly things, like un- 
tamed beads, but when experience hath difcovered 
them ,. it is a good meanes to re&ifie them : there- 
fore it is profitable for us, to call to minde things that 
are paft : If wee would but call to minde hew fuch a 
thing wee joyed in, and yet it ftaid not with us 5 our 
joy would not bee fo inordinate in other things: if 
we would remember how fuch a creffe we furvived, 

E-f 3 our 






How to mortifie inordinate affettton* 

our gricfe would not be fo inordinate in future events. 

The fourth way to re&ifie mif-apprehenfion, is by 
the example of others 5 that is, to fee how Others have 
bcencaffedlcd with the inordinate affe&tons, that we 
havebeene in our (elves ; and examples doerunne 
morc'intothe Senfesthan Rules doe ; therefore thinke 
of Examples to ftirre up AfFe&ions, either to croffe 
them or fubdue them. We fee by the reading of Ki- 
ftories,asof the valiant Afts of fomeof the Wor- 
thies- as of IuliudCtfar, and others, fome, by read- 
ing of great exploits that they themfelvcs had done, 
have beene ftirred up as much as in them lyed, to doe 
the like,fo that examples of others arc very effefluall 
in this kinde. If a man would confider Paul, how hee 
carried himfelfe in the things of this life, and how 
David, K^tbraham, and Uttofes were affe&ed to tbefe 
outward things, what they had, and what they might 
have bad ; their examples, and fuch as we have heard 
of, to be holy and righteous men, or fuch as weefnow 
know to bee fuch, isa great helpe to rc&ifie the affe- 
&ions 3 and to fet the Iudgement ftraighr. 

The fecond caufe of inordinate aflft ftion, is weakc- 
nejfe and impotency, which doth ftickc in a man ever 
fince the fall of <J<fdk/*,ind makes him (ubjeft topak 
fion$ and therefore yeefee the weaker Sexe, as they 
areweakerin understanding, fo they areftrongerin 
paffion ; let a man be weake, hee is fo much the more 
ftrong in paflions • and as his ftrength is more,fo hath 
hee more ftrength to refift them. The way to reme- 
die this, is, to gather Jtrengtb h the more ftrength wee 
have, the more able we are to refift temptations, and 


titw tQ mertife inordinate Affeftiev. 

as a man is weake, fo he i§ the more fubjed unto them 
(as when he is young) but rtrength o^ermafters them! 
Attc&ionsare in a man, as humours are in a body . 
when the body is in health, it keepes in thek humours 
tint it doth not fecle them 5 but when*a pian is fickc, 
then thefe humours ftirre up and troubles man; So 
when;thefouleisin health, thefc ill humours of the 
foule, inordinate aflft&ions are kept in by maine 
ftrength : but let the foule grow weake, and the paf- 
fions get ftrength. Now, the meanes to get flreogth 
againft paflions, is to get a greater meafure of the Spi- 
rit, the more Spirit the more ftrength : Epbtf 3 . 1 £. 
Pray , that you may bee ftrengtbemd by the Spirit of the in- 
ward man: the more flefh wee have in us, the more 
weakeneflfe we have % the fpirit that is in us, doth Juft 
after envie, and pride, and the world. Now, how 
fljall we help? ir, but by the Spirit that is without us 5 
that is, by the Spirit of God : Let a man be in fuch a 
temper, that the Spirit of God may rule and pofltfle 
his heart 5 while bee is in thistemper, his ordinateaf- 
fe&ionswill not ltirre, but when the Spirit is away, 
then there is a hundred wayes to caufe them to be un- 
ruly : that which feafqtas a man is prudence 3 wife- 
dome, and Grace 5 the more a man hath of thefe, 
the more he is able to fubdue them. 

The third Caufe of inordinate aflfc&ions, is, the 
lightneffi cftheminde, when it hath not a right Ob- 
jedtopkeh it felfe upon, which 3 when that wants, 
the af£&ions being left to uncertaineries, they muft 
needs fall upon wrong Objcifte : When a man in his 
courfewantcthan Objcft for his aime, the wayes of 






Caufe 3 . 


How to mmifie inordinate affettim. 


oajeft of 
our a fie 

hherrourareathoufand ;% fo when a man doth miffe 
the right- objc&fti affe&ion, they have a thoufand 
wayes to draw to inordinatenefle : men runne up and 
downe with their affc<5Uons upon uncertainty , and 
they never cafl: how to (hunne them afterward, till the 
i end of their dales bee run our. Now, to remedy this, 
J our way is s to finde out the right objett whereon the 
I affections (hould bee pitched, and this Obj :& is God • 
thu is, the affe&ions muft all looke towards God, 
TKe^rigU and have them fixt upon him 5 you are never able to 
fubdue your affc&ions and to keepe them under, till 
you pitch them upon God : whileft our affe&ions are 
loofe, they are unfteddy and unconitant 5 every man, 
till his heart be fet upon God, his affedions are. wan- 
dering up and downe 5 but when a man hath God to 
fit his affe&ions on, and they are once fetled on him, 
then he feekes another kinde of excellenpy,and frames 
his life after another fa(hion,h%fets his affedions upon 
other excellencies : As when a man hath a place for 
to buildjif his minde be to have it done with excellent 
workc-manfhip, ther>hce will take none but principal 1 
(tones, hewneand fquared fit for his purpofe to build 
vvirhall, but if a man be to build a mud-wall,any rub- 
bifh and trafli will fer ve the turne to make it up : So, 
when our affe&ions are on high matters, fuch as God 
! andChrift, they looke upon things that are noble, 
and not upon the rubbifh and trafh of the world , we 
will choofe the principaileft ftones for our principal! 
building; but if otherwife, wee ftrivc to finde con- 
tentment in the Crcaturcs,we care not how we come 
by them • that is, any rubbifh will ferve the turne to 

! e« 

Bw t$ mortip inordinate ajfcttion* 

get riches withall, and honour and preferment in the 
world jbut if ever you will fet your affedions ftraight, 
pitch them upon God. 

The fourth caufe of inordinate affedions, is, that 
confajfon that riftth in the hem at the fir 8 rifing eft hem • 
ana they are the vapours and mifts that blinde the 
reafon, and make a man unable to refift them, be- 
cause the putting out of the eye of reafon, muft needs 
trouble a man exceedingly; even as a moate in a mans 
eye troubles him,that he cannot fee as he fhould doe 5 
And therefore thefe mifts that are caft upon the eye 
of reafon, doe make a man unable to refift them. Id 
fuch a cafe, the way to helpe them is this 5 to make up 
the bankes when the River is at the loweft ebbe $ that 
is,to make up the bankes of our affedions, before the 
tyde of inordinate affedions doe come in -we are not 
at firft able to rule thefe inordinate affedions , but yet 
if the bankes be made up afore-hand, wee may morti- 
fie them. A man is toconfider before,how he is able 
to be affeded, and for this, let him looke into the for- 
mer wayes, and fee how he hath beene affeded, and 
how he is apt to be affeded againe 5 and when he is in 
fuch circumftances, let him take a good refolution, 
never to returne t<z> fuch inordinate affedions, as hee 
did before : When a man is fickc of an Ague, to give 
him phy ficke when he is in a fore fit, is not the fitted 
way, it is not then in feafon- but it werebeft to be 
done in his good dayes, before his fie : fo wee arc to 
makeup the banke of our affedions, before the tyde 
of inordinate affedions doe come, to have a ftrong 
refolution, wee will not be led by fuch an ^ffedion as 

F f before. 

2 op 

Caufe 4. 






Bow to mortifie inordinate affefiion. 

before. And if this prevaile nor, then wee aretofuf- 
pend the execution of our paflions, that is, to doe no- 
thing for a time:If a man finde any paflion in himfelfe, 
let him abftcine for that time, ( if it be poflible ) from 
the doing of that which it moves him unto -, becaufe 
that he is then moft fuhjedt to doeamiffe : You fee a 
♦I barrell of Beere,if it be ftirred at the bottome, draw 
it prefently. and it will runne muddy, but if you let it 
reft a while, and then draw it, it will runne cleare: 
Soamaninhispaflion 3 hisreafon is muddy, and his 
a&ions will not come off cleare;, therefore it is good 
fR fufpend the execution, howfoevcr : For the fuf- 
j pending of the adlion in time of paflion, is very profi- 
table 3 though a man thinke for the prefent,whileft the 
paflion is upon him, that he doth not erre, yet becaufe 
then wee are moft fubjed to erre, fufpend for a while. 
Paflion is ahinderancetothefacultie, as jogging is to 
the arme when it is a fhooting,or unto the hand when 
it is a writing 5 therefore, if a man doth find that pafli- 
on is on him, let him doe nothing : A drunken mans 
wifeft courfe is to goe home, and doe nothing that 
night,unlefle the good worke of repentancejour pafli- 
on is a kind of drunkennefle 5 the one is almoftasfub- 
jc<S to mif-take an error as the other. 
Caufe 5. The fifth caufe of inordinate affe<ftions 3 is the cor- 
rn]>uo»of2{ature, which is in every man fince the fall 
of A dam. Will you know the rcafon, why Beares, 
and Wolves,and Lyons, carry themfel ves fo cruelly * 
It is , becaufe their nature is to doe fo . Will you 
knowwhyafinfullman is fubjeft to affe& things in- 
ordinately* the reafon is, becaufe he hath a bad na- 
il turej. 


Hovo to mortifie inordinate affettion. 

ture- itisnaturalltohimtodoeit, and as readie to 
him, as fparkles of fire toflie upwards 5 We fee, fome 
men are apt to be taken with fuch a difeafe, that is 
bred and borne with them, they cannot efcape it. 
Now, the remedy to remove the evilncfiTe of nature, 
is, to get new natures, that is, to get another nature, 
a holy, regenerate difpofition, untillthen, men fhall 
never be able to doe it 5 many labour to mortifie 
their afFe&ions, but yet cannot, becaufe they are bu- 
fie about the particulars, and never regard thegene- 
rall ; they can never make the branch good, except 
they make the tree good, therefore the way to mor- 
tifie, is to get a new Nature : Confider whether your 
nature be renewed, whether that be caft into anew 
mould, ifitbe, this is the way to mortifie inordinate 
affe&ion , this is the way for the generall : So al- 
fo it fhouid be our care for any particular affe&ion, 
that we finde our felves mod prone to by nature, la- 
bour to thwart nature in that particular : Are you gi- 
ven to wrath by nature? endeavour to be humbler 
and meeker than other men ; Is your nature more in- 
clined after gaine? Labour to be eftablifhed with a 
more free fpirit h and this will be a meanes to mortifie 
you- otherwife, you fhall never waine your hearts 1 
from earthly things, till you have a tafte of fuch fjpiri- 
tuall things, that is, you fhall never winne your hearts 
from j >yes, except you have joy and delight in 
Chrift • you (hall never overcome the griefe of loffes 
and erodes, except you tnrne your affedions to fee 
the loathtomencrffe of finne : Contraries in nature 
doc expell one another ; cold is expelled with h&at ^ 

F f 2 darke- 




Caufe 6, 



How to mortift inordinate affeftlon. 

rrov. 29. 


dirkenefle with light \ fo you muft expcll carnall af- 
fections with fpirituall. 

The fixtcaufe of inordinate affe&ions, is careUfreflh 
and remijhejje 5 that is, want of fpirituall watchfulnefle 
over the heart, when men rather give occafion unto ! 
the affedions to be inordinate, than prevent the occa^ 
fions of it. For the cure of this , take heed, not of 
finne onely, but of the occafions of finne ^ for a man to 
hate finne, and not to hate theocafionsof it, is to 
deceive himfelfe , that is all one, as for a man to 
walke upon Ice, that is afraid of falling : Iron will 
move, iftheload-ftonebe neere : So the affe&ions 
willftirreup, if there be any alluring finfull objed. 
And therefore, if finne knocke atthedooreofyour 
hearts, you muft not let it in prefently, but aske his 
errand 3 plead the caufe with it, and confider the 
hindrances and inconveniences that come by it. 
For a man to fay, I will give over my lufts, and yet 
will keepe fuch company ashee did before, andufe 
his old haunts , hee doth but deceive himfelfe : 
Proverb. 29. 19. <JMake no friendjhip with an angry wan, 
and with a furious wan thou jhalt not goe : Prov.2%. 
30. Be not amongB Wine-bibbers \ that is, if thou haft 
ufed this company, and ufeft it ftill, thou fleeft not 
occafions of finne 5 and therefore wee muft watch 
over our foules, the heart is deceitfull above alt things 5 
take heed to the beginning of your affe&ions, and 
looke to the beginning of inordinate lufts, when you 
fee it rifing, if you perceive but a glimpfe of it, 
quench and refift it , elfe it will coft you a great 
deale more paines afterwards : the affedions by little 


How to wortife inordinate affeflion* 

— ■ — .- . _ . . _ . _ 

and Iitlcjgiving way to thcm,will foonc get ftrength 
if you let i hem alone,youfct your hearts and mindes 
on fire: Amanthatis full of anger, or any paflion, 
knowes not how to helpe himfelfe, fo dangerous is it 
to give way to affe&ions, that they carry a man una- 
wares to inordinatcnefle • the beft way therefore is to 
quench it at firft • if you cannot quench it when it is a 
fparke, how will you doe when it is a flame ? As you 
are fo looke to the beginning, fo take heed of making 
falfe truces w ich them ; for inordinate affedions doe 
more hurt by ambufhes and fecret invafions, than by 
openwarrc, therefore looke to them on every fide 5 
left they rob you of Grace before you are aware. 

The feventh caufe of inordinate affe&s, is, the roote 
whereon they grow, labour to fee the roote, and remove 
it : If one affe&ion do diftemper the minde, it drawes 
on another diftemper, and you cannot lcffen that la- 
ter inordinatenef!e 3 unlefTe you weaken the former, 
which was the roote of it : As for example. Anger 
growes upon pride, you fhall never leflen or cure that 
affe&ion of anger, except you weaken pride : Now, 
pride caufeth anger and contention, lonah was angfy, 
whence came it but from his pride? When a man 
through pride knowes not himfelfe, he forgets God$ 
and this man that forgets God 3 will bee violent in his 
griefe, in his complaints, inhisfeares, in his defires, 
and will never bee healed, till hee bee humbled, and 
brought to a bafe eftimation of himfelfe. 

Laftly, I would have you to know, that God is the 
onely Agent' in this worke of mortification : and j 
therefore have dependance upon God, for it is Gods i 

F f 3 • Spirit j 


Cmfe 7. 


Pfal. 33. 


H$w to mortifie inordinate affeflhn. 

■■* rz -** ' * — .- " 

Spirit that muftcaufe a man to mortifie : man is not 

able of himfelfe, except God perfwade him, Pfal. 33, 
13,14. Except the Lord fpeake once and twice to us, 
we will not regard it : Paul was troubled with a ftrong 
affe&ion, what doth he i He goe* to God, and prayes 
to him to take away that ftrong mift 5 and fo muft we 
doc, pray to God inFaith 3 doebutbeleeve,andwee 
(hall have our rcquefts granted: continue in Prayer, 
and hold out without wearineffe, and be your afff &i. 
ons what they will be, yea never fo ftrong 5 fuchas 
fou tfiou^ht would'never be mortified 5 y£t you (hall 
overcome them. 

The laft ufe that is drawne from hence, is this : If 
inordinate affe&ions are to bee mortified, then is any 
excefle in any defire finfull 3 and for which wee ought 
fliarpely to reprove our felves : many grieve for fome 
other temporall things, this is inordinate, when they 
can yet joy in other things • fo we qualifie our griefe;s 
with joyos,and our joyes withgriefes, we are not in- 
ordinate : but we are to take heed of excefle irtfhem, 
forthat makes them finfull : as our over-grieving at 
croffes and loffes \ our over-loving of earthly things 5 
too much delight in fports : Thefe are turned into fin 
to us, affections are fet in Hie heart for the fafegard of 
the foule : A foole indeed, for want of skill, may hurt 
himfelfe with them, but he that is skilfull, knowes 
how to ufe them without prejudice to himfelfe • and 
if they be thus well ufed, they are very fer viceable to 
the foule • but if they be once ftrong-headtd ; that is, 
get the bridle betweene their teeth, Jo as they will 
not bee ruled, then they proove hurtfull unto us. 


How to mertifie inordinate affeftion. 

Marke what the wife man faith of the luft of unclean- 
neffe$anditistrueofallfuch Jufts, the pong man is 
pine by them : therefore fight againft theluftsofun- 
cleane and inordinate affe&ions.^ And that you may 
doe it, and be billing to pare with them, marke thefe 
motives following. 

The firft motive I take out of i Tim. 6. i o. The A- 
poftle fpcaking of covetoufnefTe, cals ix^thermeofall 
evtily&c. and what may be faid of this, may be faid of 
any other finnc very truly- this is one motive: Inor- 
dinate afft&ions promife profit and contentment, 
and yet will pierce you thorow with many forrowes; 
that is, ittakethaway the health and tranquillicic of 
thefoule:evenas the worme doth eate the fame tree 
that doth breed ir. And looke as the inward freate of 
an Ague is worfe than the outward heate 5 fo thefe 
inward Ulcers ofthefoule and affedions doe trouble 
us, and pierce us more than any outward grievance 
ivhatfoever, that can affault the body 2 Let a man 
haveboufes in the Cittie, goodly Gardens, Orch- 
ards-, Lands , and all contentments on every fide • 
yet his inordinate affe&ions doe not fuffer him to 
injoyany one of thefe, nay, not to injoy himfelfe •- 
hee cannot converfe 3 -talke, or meditate with him- 
felfe 5 it makes a man to bee wearifome to himfelfe^ 
It hinders a man altogether from doing that fthich is 
good : One difeafeof the body is enoi%htt> take 
away all comforts outwardly that a man harh . 
and one inordinate affe&ion ofthefoule, take* 
away all pl&fure and contentntent within :• Let 
a man bee ficke 9i neither rich Cloathes , ntfr a 



Motives to 
and matter 

Motive 1 




How to mortifie inordinate affcfticn. 



fairc chamber, can comfort him s fo let a man hav^ 
but one inordinate paffion,all other things are nothing 
to him 5 hecakesnopleafurcinthem. 

The fecond Motive is taken front that of Salomon, 
of mAtis (pirit will beare bis infirmities, tut a woandedjpi- 
rit who can beare ? that is, this doth make a man una- 
ble to beare any thing eife : For example, A ftrong 
love fet upon the things of this life, wounds the foule • 
and fo makes it unable to beare the lead loflfe of any 
of them, it deads the heart within a man : So immo- 
derate griefeaddes affliction toaffli<2ion * Immode- 
rate feares are vvorfe than the thing feared, whereas o- 
therwife, af flidions are nothing grievous, if they bee 
rightly ufed: Pad was in prifon, and fo were loftpb's 
Brethren, yet you fee the difference • the one full of 
joy, the other full of griefe and forrow, becaufe they 
had finned • their Confciences were not whole,they 
could not beare their burthen : therefore, looketo 
youraffe&ions, that you may paflTe thorow the chan- 
ges of this life with more comfort , if you cannot 
bring your mindc to the doing of this, then bring 
thofe things to your minde. labour to mortifie them, 
and that is the beft way to bring yourmindestothe 
things 5 my meaning is, if you cannot bring your 
minde to love worldly pleafure and contentments 
leffe, mortifie them to your minde 5 that is,lookc not 
at them as pleafures or contentments • if you muft 
love them, let them feemclefle lovely to you : die to 
them in affe&ion, or elfe,let them die to you in appre- 
henfionj True indeed, without Gods over-ruling 
Power, wee can doe nothing 5 yet wee muft ufe the 


Hovo to mprtife inordinate affeftien* 

meancs, as wee fee in rhe caftirrg of a Die, it is not in 
us to win as we pleafc, bur yet che playing of the caft 
isrequifite- fo the mortifying of the affe&ions, it is 
not in us, yet wee miift ufe the meanes for to doc ic • 
let us not give fatisfa&iontoany luft, but binder it to 
our powers : It is-a fhame for us to have our hearts af- 
fe<3ed with any finfull Iufts, were we more carefull of 
our Soules,thefe inordinate affc&ions would be more 
broken and kept downc by us. Beleeve it, ftrong af- 
fe&ions breed ftrong affii&ions,and fay,thou fhoulo'/l: 
have riches and contentment in earthly things, and 
yec have inordinate affe&ions, this is no helpe for 
thee, it is but an applying of an outward plaifter to 
an inward fore, that wiil doe it no good. 

The third Motive is taken from I Timet iy 6. $. the 
Apoftle fpeaketh there of the Defire of Riches, hee 
faith, that It brttdeth many fodtjh and hurtfull Lufts, 
in that regard wee fhould mortifie them , becaufe 
they are foolifh Lufts, and foolifh, becaufe hurtfull, 
when aman hurts himfelfc out of fome mif-take, or 
by his owne heedleflenefle, hee is properly faid to be 
a Foole : It is properly folly, when a man hurts him- 
felfe, whilcft hee ieekes to doe himfelfc much good \ 
wee feeke to doe our felves good, when wee give fa-, 
tisfadion to every Luft, butyet wee hurt our felves * 
ftrange Afft ftions invite us to finne a and finne brings 
tomifery • and thus they are hurtfull. Shun them 
therefore, feeing God hath appointed them to bee 
mortified, let us mortifie them • wharfbever God hath 
appointed to be mortified, and we will not doe, it is 23 
; hurtfull for us, as K^ichans Wedge wastoi^fo^*. 
1 _^ Gg which 





x Tim.d. 9, 




flow to, mo^ufie inordinate affections. 

| lPCC.2.1. 



which is called a cur fed thing • Andfo every unmor* 
; cilied luft is a cur fed thing. Take wc heed of it. 

The fourth motive is rhis,becaufe inordinateneiTe 
! of affe&ions hinders us in the doing of the good a&i- 
j onf, wherein our happinciTe doth corfift, they make 
J the faculties of chc foulc unfit to doe the thingsthey 
; Oiould doe : as James x.2cu the math cfman mrkethnot 
j the rtghteoufneffi of God \ that is, it difablcth a man to 
• worke dkt rightcoufneffe hee fliould doe . and what 
; may be faid of wratb,may be faid of any other aflfe<5ii- 
| on $ As of malice 2 1 Pet .2. 1. Wherefore /dying aftde 
\ all ma/ice, tjre. that is,- while thefc are in you, you 
cannot hcare the Word as yee ought • So for inordi- 
nate defire ofgainc : Ezek. 31* the reafon why the 
people heard without prcfi:, was, becaufe their hearts 
went after their covetoufnejfe : Mortifie thefe lufts, and 
then you fliall goe with e, £b and fafetie in the way 
of godlineffe, yea, wee fliall be carried toir, as a 
Boatc is with the winde, with all facilitic and expe- 
dkenefle. . 

The fifth morive is, becaufe of the fliame and dif- 
honour they doe bring men into $■ men are afraid of 
flume in other things 5 it were to be wifhed, they 
were fo afraid of (hamc in this : Every inordinate af- 
fc&ion is a fliort drunkennefle,and it brings the drun- 
kards fhame to a man 5 drunkenneffe djfclofeth all, 
and fo if there beany corruption in the heart, inordi- 
nate affe&ion drawes ir forth. Every man is afhamed 
of indifcreetneflfe in his carriage; now, what is the 
caufe of indifcreetneffe £ it is the defc ft of wife dome, 
either the forgetf ulnefTe, or not heeding of the time, 
. m place,? 

Horv to moriifit inordinate affcflion. 

place, or a&ion wee are about > and what makes this 
forgetfulncffe < It is the drunkenneffe of paflion. 
When the Apoftlc lames would (lie w who was a wife 
man, he faith, bem/IJhew out a good conversation in his 
tporkes - there will be meeknt ffc and gentleneflTein his 
carriage and behaviour h but, if there be any envie or 
ftrife in the heart, this fhewes a man to be but a weake 
creature : whereas on the contrary, it is an honour in 
a man to pafle by an infirmitie 3 That is a figne of a 
ftrong man, that is able to overcome himfelfe. 

The fixth motive is.becaufe they blinde the reafon 
and judgement, which fliould be the guide of all our 
anions in the courfeof this life 5 that which is (aid of 
briber)', that it blindesmen, and that the affr&ionto 
the bribe makes the finne a great deale morej the like 
may be faid of other finnes: As long as paflion rageth, 
thou canft neither judge of thine ownc, nor of others 
faults: Ifthouwouldeft judge of another mans fault, 
take away the bcame that is in thine owne eje 3 And fo if 
thou wouldeft judge of thine owne faults, thefe af- 
fe&ions muft not blinde the minde and the reafon, 
for fothey will hinder us in difecrning good, and in 
doing any thing that is good • for when the minde is 
corrupted, the will is corrupted- and then in (lead 
of walking in the wayes of God, wee walke in the 
paths of finne, therefore, in regard of the fafetie and 
fecuritic of our lives and adions, wee (hould momfie 
thefe our affedions. 




Jam. }. ij. 







i^Ani Covtmfnejft? which is ldohtri^j. 

Ovctouftteffc, which is idolatries, 
thatmuft bemor&ified as well 
as the other earthly members. 
Now, this Crvetoufre(fc is no- 
thing e!fe but an inordinate 
and finfull dcfire,either ofget- 
ting or keeping wealth or mo- 
ney. The inordinate lofting af- 
ter honours, that is calkd Ambition, too much affe- 
cting of beautie, is called luftfalneflc. And luft is an 
inordinate affeftion, which when it propoundeth ri- 
ches for its objec% it is calkd Covtteufncfa which is I- 
dolacric. Now, Idolatrie confifteth in one of thele 
three things. 


How to mortifie Goveloufmffc* 


Firft, in worfhipping the true God in a wrong 
manner, apprehending him as a Creature, giving that 
co him that agreeth not with him. 

Secondly, when as wee make the Creature a God, 
by conceiving it under the Notion of a God , fo did 
they who worfliipped Iove^ Mars, and thofe Heathens 
chat worfhipped the creatures as Gods, 

Thirdly, when we attribute that unco it which be- 
longed! unto God : as to truft in it, to delight id if, 
to put all our truft andcorfidenceinit ; when as we 
thinke it can performe that unto us, which God one- 
ly can. Now, that Covetoufmjfe is Idolatry, is meant, 
when as we thinke that riches can doe that which 
God onely can doe, as that they can doe us good or e- 
vill. iftbej are Gods ( faith God ) let them dee good or e- 
v:ll. God onely doth good and evill, therefore he is 
diftinguifhed from Idols, becaufe they cannct doe it, 
aflfc&ions follow opinions, and pra&ice folio wesaf 
feftions., Heb. H.6. He that mil come to Ged, mufi be* 
leevein htm. None will worfliip God, unlcfTe they be- 
leeve that God can comfort and relieve them in all 
their diftrcfles*. So when men have an opinion, thn 
riches and wealth will yeeld them comfort, be a 
ftrong rower of defence to free them from inconve- 
niences, this makes them to truft inthem 3 and this 
thought is Idolatry. 

There are two points of Do&rine that rife from 
thefc words. 

The Sift is this : That to feeke hclpe and comfort 
from any creature 3 or from Riches^ and not from God 
alone, is vainc raid finfull. 

G g 3 The 

Efa.41 >*$. 



o£i % 



fforp to mortifit CovcioufocJJe< 

The fecond is this : That Covetottfnejfc which is I- 
dolatry, is to be mortified. 

For the fir ft, far to feeke any heJpe or comfort from 
any creature, and nor from God alone, is vaine, and 
finful!,and it muft needs be fo, becaufeit is Idolatry. 
Now, in Idolatry, there are three things: 

Fkft, vanitie and ecnprineflV, i Cor. 8. 4. i^fn idoll 
\ u nothing in the world. Here is vanitie. 

Secondly, finfulncfle : There is no greater/ft* than 

it is, and it is extreame vaine, becaufe wee attribute 

that to it, which doch onely belong to God,tothinkc 

j if chat I am well, and ftrong in friends, have a well 

I bottomed cttatc jbat my mountain isjlrong on every fide, 

I I frail not be moved . This is finfulland vaine ^ you fhall 
; not live a whit the better, or happier for it$ A ftrange 
! P j/Wpx*, contrary to the opinion and pra&ice of moft 
! men. When vvcconfult with our treafures,do not we 

chinke, that if wchavefuch wealth, and fuch friends, 
that we fliould live more comfortably and happily i 
There is no man but will anfwer, that he thinkes fo. 
But yet my brechrcn,wee are deceived, it is not fo : it 
belongs to God onely to difpenfe of his Prerogatives, 
goo J or evill. A borfe is but a vaine thing ( faith the Pfd- 
mijl) to get a viftory , that is, though it be a thing as fit 
as can be in it felfe, yet if it be left to it felfe without 
God, it is but vaine, and can doe nothing. So I may 
, fay of Riches, and other outward things 5 Riches are 
vaine, and honours and friends arc vaine to procure 
bappinetfe of themfelves : So Phyfickeoi it felfe is 
vaine to procure health without God, chey are no- 
I thing worth, hee that thinkes othervvife, errcth. It 


How to mortifie Covetoufnejjt 

| was the folly of the Rich man, that hee thought fo, 
! and therefore fung a Requiem unto his foule : Eate 
and drinke, and be merry ,0 my foule, thsu hattgeod I Aid *p 
for thee for many jeares. Hee did notthinke himfelft 
| happie, bcciufdhehad any intcreft in God and his 
J favour, butbecaufe hee had abundance of outward 
I things, and therefore you fee the end of ail his hap- 
pineffe, Thou foole, this nightfall thy foule he taken from 
thee 9 and then what is become of all thy happineffe. 
Yet fuch is our folly, thacmoft of us reficd on the 
meanes, and on the creatures, andexpedl happineffe 
from them, but ChriH tells us, they will not doe the 
deed ; this night (hall they take away thy foule, 
2nd then ail thy happineffe is gone. The rich man 
thought before, hee had beene fure as long as his 
wealth continued with him, that hee needed not to 
expe<5l any calamine, but now he fees thar he built 
on a fandy foundation. D^xvVjthough a holy man, be- 
ing eftabliflied in his Kingdome, having fubduedall 
his enemies, and furnifhed himfelfe with wealth, he 
thought that Its Mount aine was then made (oft rong, that 
it could not he moved, that to morrow fhould be as 
yefterday,and much more abundant. Butnofooner 
did GOD hide his fece from him , but hee was 
troubled. To (hew that it was not his riches and 
outward profperirie that made him happie, but God 
onely. So Dan. 5. 2$. Belfiazzer ^when as bethought 
himfelfe happie, being invironed with his wives, 
Princes and fervants, when as he pray fed the gods 
offilver, and the gods of gold, abounded with all 
outward profpetitie, and repofed his happineffe in it. 








Hew to mortifie Coztmfmjjc. 

is accounted buc a Toole by Daniel, becaufe he glori- 
ficdnotGod, in whole hands his wealth and all his 
wayes were, and therefore hee was deftroyed. Thefe 
things ofthemfelves will not continue our lives, no* 
yet make us happy of themfelvcs; *ee take nor one 
ftep of profperitie, or adverfuie, but Gods hand doth 
lead us. My brethren that heare mee this day, that 
have heretofore thought, that if you had fuch ane- 
ftate, fuch learning, fuch ornaments, and fuch friends, 
that then you were happy. To perfwade you that it 
is not fo , it would change your hopes and feares, 
yourgriefe and joy, and make you labour to be rich 
in Faith and good workes. It will be very hard to 
perfwade you to this, yet wee will doe what wee can 
to perfwade you, and adde certainc reafons, which 
may perfwade you to beleevc it to be fo • if God fliall 
adde a bluffing to them that joyne the operation of 
his Spirit with them to perfwade you. 

Firft, this muft needs be fo, in regard of Gods all- 
fufficiency, he alone is able to comfort without the 
Creatures helpe 3 elfe there were an insufficiency, and 
nnrrowneffe in him, and fo then he (hould not bee 
God, if he could not fill our defircs every way, even 
as the Sunnc (hould be defc&ive,if it needed the help 
of Torches to give light. GodisblefTed notonely in 
himfelfe, but makes us all blcfled : It is the ground 
of all the Commandemenrs. 7hcu (half love andwor- 
(hip the Lord thy God, and him only fhalt thoaftrve. Wee 
muft Jove him with all our hearts, with all our foules 5 
Let not the Creature have any jot of them, becaufe 
all comfort is from God, Gen. 1 7. 1. / am Godall-faffi- 


H$w to mortifie Covet oufnefjh* 

cUnt^ mike before me and be ptrfeti, that is, love me alto- 
gether* fet your affe&ion on none but me, yee neede 
not gtfe unto the Creature, all is in me. If the Crea- 
ture could doe anything to make us happy, and not 
God,then we might ftep out to it,- but the Creature 
can doe nothing to it, Godonelyis AU-fufficientto 
make you perfeft every way; though that the Crea- 
tures be ufed byGod^yetitis onlyGod that makesyou 
happy,and gives you comfort, and not the Creature, 
Secondly, it muft needs be fo,becaufc of the vanity 
and emptineffe of the Creature, it can doe nothing 
but as it is commanded by God, hec is the Lord of 
Hofts which commandeth all the Creatures, as the 
Generall doth bis Army. A man having the Creature 
| to help him,it is1>y vertue of Gods Commandement; 
it is the vanitie of the Creature, that it can do nothing 
ofitfelfe, except there bee an influence from God: 
Looke not then unto the creature itfelfe, but to the 
influence, a&ion, and application which ic hath from 
Gods fecret concurrence with it,what it is to have this 
concurrence and influence from the creature,you may 
fee it expreffed in ttiisfimilitude. Take the hand 3 it 
mooves, becaufe there is an imperceptible from the 
will that ftirs it to the Creature moving, and giving 
influence and comfort to us, it is Gods willitfhould 
doe fo, and fo it is applied to this, or that a<ftion. The 
Artificer ufing a hatchet to make a ftoole, or the like, 
there is an influence from his Art 3 that guid's his hand 
and it 5 So the creatures working, is by afecretcon- 
courfe from God, doing thus and thus. And to know 
that it is from God, you find a mutabilitie from the 

H h Creature, 




Bow to moftifie Covetoufnejfe. 


j Creature,it works not alwayes one way: Phyficke and 
all other things are inconftant fometimes it helps, 
fometimes nor, yea, many times when you Have all 
the meanes, then they f aile, to (hew that there is an in- 
fluence from God, and that the creatures arevanifh- 
ing,peri{hing, and inconftant . 

Thirdly, it muft be fo, becaufe it is finfull to looke 
for comfort from any thing but from God,becaufe by 
this,we"atcributethatto the creature, which only be- 
longs to God,which is idolatrie. The creature fteales 
away the heart in an imperceptible manner. As Abfa. 
lorn ftole away the peoples hearts from David, or as 
the Adulterer Seal's away the love of the wife from her 
husband: it makes you ferve the creature,it makes you 
fettle youraffeftion upon the creatures, if they faile, 
you for row, if they come, ye joy,and ye do this with 
all joy, all delight, all pleafiure and defire, this is a 
great fin,nay, it is the greateft fin • Asadulterieisthc 
greateft fin, becaufe it fevers and diffolves the marri- 
age : fo it is the greateft , becaufe it fevers us from 
God, and makes us cleave to the creature- 

Thc maine confefiory and ufc from this,is to keepe 
you from lufting after worldly things : Men are never 
weary of feeking them, but fpend their whole time in 
getting ofthem,and this is the reafon why the things 
that belong to falvation, are fo much negle&ed, men 
fpend fo much time in a thoufand other things and 
trifles, and have no time at all to ferve God in • they 
are bufie about riches, honour, credit, or the things 
whereon their fancies doe pitch, but if this bee dige- 
fted,it will teach you to feeke all from God, who 


Hm to mortifie Covetoufhejp. 

difpofeth all things 3 and to whom theifliies of life and 
death, of good or bad belong, 

Confider with your fel ves, and you fliall finde that 
th<p reafon wherefore you doe fceke for outward con- 
terit or comfort is, becaufe you doe thinke it will doe 
you good if you have it, or hurt if you have it not,but 
herein you are giving that to the creature,which only 
j belongs to God,£/2/. 1.23. If the idols be gods, let them 
doe good or evillfoith the Lord.Thc fcope of this place, 
is tocaft off the whorifh and adulterifli affe&ion of 
thofc that have an eager and unwearied defire after 
earthly things, 4 by* fhewing that they cannot doe us 
any good or hurt. Therefore God punifhed David 
exceedingly for numbering of the people , becaufe 
that »hee thought they could ftrengthen himagainft 
j his enemies without Godshelpe,thereforeJ<?r,^5.i4 
Thus faith the Lord, Let not the mje man glory in his 
mfedome, neither let the might re man glorie in his might 9 
nor the rich man glorie in his richts. But let him that glo. 
rieth 9 glorjinthis, that he under ttandeth and knoweth, that 
I am the Lord, that executed loving iindnejfi, judgement 
andrighteoufntffe in earth. As if hee fhould have (aid, if 
*hefe things could doe you good or hurt, there were 
fome reafon that you might feeke them, but there is 
nothing in them that you fliould defire them , for it 
is I onely that execute Judgement and Mercie, all 
good and evill is from mee , therefore Pfalme 62. 
wee have this caveat given us : if riches increafe , 
fit not your hearts upon them , magnifie not your felves. 
for them and in them , for all comfort is from God 
onely, elfe you might kt your hearts on them, 

Hh 1 but 

1 i»8 



How to mortifie Covetcufncjfe. 



but now all power and kindneffe is from him 
fore your wealth cannot dod it. 

But it may be obje&ed, that God doth comfort us, 
and make us happy in this life by meanes , and that 
richesare the meanes, wherefore then may wee not 
feeke to them to get this comfort f 

To this I anfwer,that God doth reward every man I 
according to his works, not according to his wealth, 
yea, hee can comfort us without thtfe, for hec is the 
God of all confolation, 2 Or. 1.3 .and that hath inclu- 
five and exclufively all comfort in him and from him, 
none without him ^ If wee thinke to have it from ho- 
nour, wealth, or friends, wee deceive our felves, for 
they are vaineand profit not, 1 Saw. 1 2. 25. Turneyee 
not a fide, for then jbould you goetfter mine things, which 
cannot profit yott y nor deliver yoa, for they are vaine. All 
thefe things without God will profit you nothing. 
But will not wealth and friends profit us i 
No, not at all, they are vanitie, they are emptie in 
themfelves, they cannot doe it 3 t hey are in themfel ves 
but vanities having the Creature you have but the 
huske without the graine, the (hell without the ker- 
nel!, the creature is but emptie of it felfe, except God 
put into it a fitneffe to comfort you, all is vanitieand 
nothing worth^and this vanitie is nothing but empti- 
neffe .And this fer ves to correct the thoughts of men, 
who thinkethat if they had fuch an eftatr ,and all their 
debts paidjlf they had fuch and fuch friends,that then 
all would bee well with them , and who is it that 
thinkes not thus f But let thofe that entertainefuch 
thoughts , confider the vanitie of the Creature . 


How to mortife Covetoufrejfe. 

All our finnes proceede from the over- valuing of the 
creature, for finne is nothing but anaverfionofthe 
foule from the immutable God to the Creature. La- 
bour then to conceive of the creature aright, that it is 
vainej this will keepe you aright, and hinder you 
from going from God, and cleaving to the Creature. 
To preffe this further,confider thefe4.things: 

Firft, if you goe another way to worke,aIl you fee 
and feeke comfort in the creature fhall be labour loft, 
for it is not in the power of the Creature to yeelde 
you any comfort 5 If you bufie your Xelves with fee- 
king of comfort from it, you will walke in a vaine 
fhadow, P/4/.35?. 6. Surely every man walketb in a vaine 
fhadow, Surely they are dtfquieted in vaine. He heapeth up 
riches^andfaowetb not who Jhallgatber them* If we looke 
for comfort from riches, wee looke it but from a flia- 
dow, all our labour is in vaine. 

There is a fhadow of the Almighty wherein fome 
men walke, where they fhall bee lure to findetbis 
comforr, others there are that walke in the (hadow of 
the Creatures, in the vanitie of their mindes, feeking 
comfort from it : Thofe who thus walke, fhall be de- 
ceived, A fhadow though it fcemef to be fomething, 
yet it is nothing, [it may feeme to have the lineaments 
of a man, or fome other creature, yet it is nothing: So 
thefe outward things may feeme to havefomething 
in them, but yet indeede they have nothing, thofe 
that feeke for comfort in them, commit two evils, 
]er. 2.14. They fir fake God the Fountaine of living water , 
anddigge unto tbemfelves pits that will bold no water $G od 
havingallcomfortsin-him, comforts never failing, 

Hh 3 becaufe 



2 5 I HmumrtiftCwetoufueffh. 

-i— 1— : — : : — rr? 

becaufc there is a Spring of comfort in him, yet wee 
forfakehim, anddigge pits, which if they have any 
water, ic is but borrowed, and not continuing, and 
that water which they have is none of the beft, it is 
muddie, and will not alwayes continue : Wherefore 
pitch your affe&ions upon the true fubftantiall good, 
not on vanities. If wee fee a man come to an Orchard 
full of goodly fruite, and he fhould onely catch at the 
fliadow of them, nctling his hands, and fpendinghis 
labour in vaine,we would account him cither a foole, 
or a mad man ; yet we in the cleare Sun-fhine of the 
Gofpell ( fuch is our madneffe ) catch andfeeke after 
(hado wes,with trouble of minde,and forrow of heart, 
neglefting the fubftance. 

Secondly, confider that you feeke your happineffe 
the wrong way, that is,you feek it in worldly things, 
they are not able to hclpe you,becaufe they reach not 
to the inward man, the bodie is but the (heath and 
cafe, our happinefTe lies not in it- So in the creatures, 
their happinefTe confifts not in themfelves, but in 
fomething elfe, It lies in obferving the rule which 
God hath appointed for them. The fire obferving 
the rule which God hath given it, isfure; fo of wa- 
ter, and fo of all creatures animate and inanimate, 
the happinefle confifteth in obferving the rules which 
God hath prefcribed to them. The Law of God is a 
rule that wee muft walke by, following it as a rule 
wee are happie, that doing well, and obferving the 
Commandements make us happie : Hee thatkeepcth 
the Ccmrnandementsfhatt live in them : Hee that depar- 
tcth from them is dead. Every motion of the fi/h 


How to mertifie Covetouft$ejfe\ 

I out of the water is towards death, but every motion 
of it in the water is to life : So let mans motions bee 
towards God, and then they are motions to life- but 
let him move after outward things, and it is a motion 
towards death and miferie,and therefore ifyoufeeke 
this comfort from outward things , you goe.the 
wrong way to get it. 

Thirdly, confider that you make a wrong choice, 
you feek^ not that which will doe it 5 if you feeke for 
this comfort in God, all is in one place $ but if you 
feeke for it in the creatures, you mud have a multi- 
tude of them to comfort you $ If that they could com- 
fort you, you muft have health, wealtb,honor,friends, 
and many other things, but there is one thing onely 
will doe it, if you goe the right way to get it,y ou (hall 
finde it onely in God; Martha, (he was troubled about 
many things, when as one thing onely was neceflary. 
Ifyoulookefor comfort in earthly things, you muft 
have a thoufand things to help to it, Bntgodlines which 
hath the fromifes of this life , and of the life to come, 
doth yeelde this comfort of it felfe, ifyoufeeke 
it in it. 

It is a great advantage for us to have all the com- 
forts in one thing : GodlinefTe onely hath all thefe 
comforts,therefore feeke them in it. 

Fourthly ,confider,that that comfort and happinefle 
which you have from the creature, is but a dependant 
felicitie, and it is fo much the worfe,becaufe it de- 
g|nds on the creature, which is mutable and uncer- 
taui;how much better is it to deped onG&d,in whom 
is no fhadow of varietisor change. Every creature 




How to tnortifie Covetoufneffc. 

is weaker, by how much it hath dependance on ano- 
ther, and fo arc you weaker, by how much the more 
you depend on outward things- If you depend on 
f reinds,they may change their affe&ions, and become 
your enemies, or death may take them away ,and then 
your happineffe is gone: If you depend on Riches, 
Pwv.i 3 .5. Wilt thoufet thy eyes on that which is not t for 
riches cert finely make them/elves wings, andflie away as An 
Eagle towards heaven,znd then your happineffe is gone: 
but if you feeke for,and place your happineffe in God, 
in whom is no change or alteration, then it is perpe- 
tuall. A dependancy on things that arc mutable, will 
yeeld no comforr, becaufe God will have all to de- 
pend on himfelfe. Therefore, the 1 Cor .1.30* Chritt 
of God is made unto us wifedome andrighteoujnejfe^ndjan- 
ttifcation, and redemption, that mflefh might rejoyce in it 
felfe, but that he thatglorieth might glory in the Lord : for 
this end, God hath conveighed Chrift unto us, that 
he might make us beleeve that we fare not the better 
for any Creature, and that fo we might rejoyce oncly 
in the Lord 5 Therefore hee that made Chrift Re- 
demption from all evill, that he might furhifli us with 
all good, Chrift hath redeemed us from hell and mi- 
fery,and from want of good things, feeke not then a 
dependance on the Creature, thinke not that it will 
better you , and this will make you to depend on 
Chrift • Therefore for thefe regards, corred youro- 
pinion of worldly and outward things, and judge of 
them with righteous jndgement, depend onely^i 
God, if ycSu will have him to be your Portion as hee 
was the Levites, rcfufe him nocasthelfraelitesdid, 


Hew 19 mtrtip Covetoufiejfe, 

depend upon him in good earneft j A little, you £iy s 
with Gods bkffing will doe much ; Labor not there- 
fore, neither toile you to leave great portions to your 
children, the common pretence that men have for 
their Covetoufneffe, for though you leave them ne- 
ver fo much, if Gods bleffing bee not on its it is no- 
thing, it can yecld them no comfort, yea, many times 
it is an oceafion of their hurt. If t4ien Oods bleffing be 
all in all, if that onely can adminifter comfort, and 
make us happy, I would aske you this Queftion : 
What if you did leave your children onely Gods 
bleffing, would it not bee fufficient though you left 
them little or nothing elfe, you thinke not fo 5 and ytt 
vvhatfoever you can leave them without Gods blef- 
fing, is nothing worth- Preachers labour much in 
this, to draw yqu from worldly things, and all to lit- 
tle purpofe; it mud be Gods Teaching,that perfwades 
within which muftetfeft it 5 you muft therefore rake 
paines wich your hearts, the generality of the difeafe 
fhewes that it is hard to be cured, labour therefore to 
finde out the deceits which hinder the pradice of 
thefe things, which arc thefe : 

One Deceit that deceives thcnys,that they are res r 
dy to fay, that thofe things are the bleflings of God. 
Whyfhould we not re Joyce in them: foaffli&ions, 
they are crofTes, and therefore grieve for them ; It 
thefethen did not abide to our ble(Tedne(Ie D vvhy count 
we them bleffings, and account poverty as a erode. 

To this I anfwer, that if you t^them as bleffings, 
you may re Joyce in them as the ?Wi:uments by which 
God doth you good •, bleflings are relative words, 

I i they 


Deceit i 




How t$ mortipt C$vetoufneJJe. 

they have reference unco- God, if you confider chem 
wichouc reference co him, chey ceafe to be blcflings $ 
therefore if you confiJcr chem meerely as blcflings, 
I yon may rejoyce in them. N rn yee receive them as 

Firft, if you depend upon Cod forthedifpofing. 
continuing, and want of them, ifyouthinkeyou (hall s 
enjoy them n# longer than God will ; If you thinke i 
thus wicfayour lelves, wee have wives, childrcn 3 j 
friends, and riches, 'tis true, wee have them, but yet ; 
they (hall not continue with us an houre or minute 
j longer than God will : If you thinkc fo in good ear* 
} ncft, then ye rejoyce in chem as blefiings. A man that | 
is relieved when he is in danger, lookes more to the 
will, than to che hand of him that helpes him : Wee 
lookc more co the good will of our friends, than co 
cheir gifts : So we fhould looke more unto Gods will 
and plcafure, than to the benefits hebeftowsuponusj 
The confideration of thefc things as blcflings, muft 
raife up your thoughts to heavenly things, to" confi- 
der, that whatfoever is done on earth, is fii ft a&ed in 
Heaven: TheSunneis firfteciipfed there, and then 
here : So that your effaces are fii ft eclipfed there, be- 
fore that they are here » lookc therefore on Qod,and 
on rhefe,as meerly depending on Gods will,and then 
you enjoy th^rri onely as blcflings. 

Secondly, you looke on them as bl< flings, if you 
looke upon them, foasco know thtf you may have 
chem in abundan^Jithoutany comfort jlnftruments 
have nothing of tnEflfclvcs,.whatfocverthcy have is 
put into them. 


How to mortificCo'vctonfHeJfc, 

A man may have friends, and all other outward 
things, his mountaine may feeme to be ftrong, yet 
without Gods bleffing on tkem, he may want com- 
fort in them 5 When as you thinke this,t.hat you may 
have thofe things without comforr, it is afigne that 
your eye is on God, that you looke on them oaely as 
thcFebicuUrs, or condud-pipes to convey comfort. 
The aire yeelds light as an lnftrument,though it have 
no light of it's ovvne, the water may heate, but not of 
it felfe,'but by thereat which is infufed into it by the 
fire . fo if a man drinke a potion in Beere, the Beere of 
itfclfe doth not worke, but the potion workethby 
the Beere : So it is with all outward bleflings, they of 
themfelves cm yeeld you no comfort at alljbut if they 
would yeeld you any, it is by reafon of that comfort 
which God puts into them. 

Thirdly, you doe then enjoy them as bleffings, if 
you thinke you may have comfort without them 5 
The ebbing and flowing of outward things, doth not 
augment yqiur comfort, or diminim it. Thofe that 
have not any outward biddings, may have more glad- 
nefTe and comforts in their hearts, than thofe vvhofe 
cocne and wine are increafed, Pfil.4. 7. Thofe who 
have but af mall Cottage, and abed in it, are many 
times more happie, more healthy, and fleepe more 
quietly than thefe rich men, whofe wealth will not 
fufferthem to fleepe, Ecclef^ 12. Many there are 
that feeme to want all outward bleflings and com- 
forts, yet are full of inward comforts and delights. 
Many there 3re,whohke iWand the Apoftles,feeme 
to have nothing, andyerpoflTcfTe all things. As it is 

I i 2 all 




Hotv to mirtijie Cwetouf»t{p. 

all one with God, to helpe with few or with many, 
fo he can comfort with few friends and cxternall blcf- 
fings, as well as with many • yea, he can make a little 
which* the rightedus have, more comfortable than 
ail therevenewes of the ungodly, be they never fo 

That which hath bcenc faid of blcflings,the like al- 
fo may be Vaid of crofTes, you may grieve for them 
ifyou take them as croffee 3 but withall take heed that 
yee account not thofe things^roffirs, which indcede 
arenocrofles : want was no crofle to Paul, nor yet 
imprifonmenr, for in the- one he abounded, in the o- 
therhefung 5 it is advantage unto us fometimesto 
have outward bleflings taken from us. It is advantage 
for us to have bloud taken away in a pleurcfie 5 It is 
good fometimes to lop trees, that fo they may bring 
forth more fruit ; fo it is good for us many times to 
have crofTes for to humble us 3 and to bring us neer? 
unto God, yet we may forroivfor the loffe of thofe 
things , and take it as a croffe. Ifyou can fey this from 
youi hearts, that yee are not af fl i&ed, becaufe yee are 
madepoore, becaufe your wealth is taken from you, 
but becaufe it is Godspleafure to cake it away from 
you,eicher for the abufe of it, or elfe to punifli you for 
feme other finne. So that if you be caft into fomc 
fickneffe- you may not grieve for it as a croffe meeriy, 
as it is a ftckw/fe, but as you conceive the hand of God 
in it,laying it on you as a punishment for your Smne. 

The (ecorrd Ler ? and Deceit >g, the prefent fenfe 
and feeling which we have of the comtorc that comes 
from aboundance of outward things, therefore what- 



How to mortific Ccvetonfneffe. 

foever is £ud to the contrary, is but fpeculations and 
phantafics : men arc guided by fenfe which cannot he 
deceivedjwee finde and feele comfort in thofe things 
by experience, wee fee a reality in thefc things, and 
therefore whatfoevt r you fay to the contrary ,is but in 
vaine, and to no purpofe. 

To this I anfwer,thar you muft not judge of things 
according to Senfe, for Senfi was never made a Iudge 
of God to judge of thefc things, but judge of them ac- 
cording to faith and rectified reafon, which judgeth 
of all things that are to come, that are part, and pre- 
fent altogether, and fo can beft judge of thefe things 
as they are. 

Now,for to helpe your judgement in thefe things. 

FirftjConfider what the Scriptnre doth fay of them, 
what ic doth fay of pleafures, friends, and ricJKf* the 
Scripture prefents things as they are, and that ™ you 
that they are but vanitie of vanities,all isbutvanuie. 

Secondly, confider the judgements of others con- 
cerning them who have beene en the ftage of affl £tl 
ons, and have abounded in good workes w hileft they 
lived, but are now gone. 

Thirdly, confider w hat you will judge of them at 
the day of death, then men are awaked, and fee thefe 
things'asthey are indcede, and then they bernoane 
themfeive*, that they have fpent fo much time in fee- 
king after thofe things that will not profit them, and 
fpent fo little time in looking after falvation. 

Iudge not of them as you finde them for the pre- 
fern, but likewife as you (hall finde them for the time 
to come, judge of altogether, 

I i j Now, 





Hm te mortifie Covet cufnefje. 


N ow, for Strife, you muft understand, it is double. 
Firfr, there is a fenfe and feeling of the comfort of 
the Creature, as amaruhat isbenummed with cold, 
is refreshed with fire, or a man that is faint and feeble 
in heart, is refreshed with Wine. 

Secondly, there is a fuper-eminent comfort* pro- 
ceeding from an apprehenfion of Gods favour to- 
. wards us, in giving thefe bleflings to us. 

There may bean inward dirtemper, which may 
make our joyes to be hollow and counterfeit. There 
may be fadncflc of heart, when there is outward joy, 
becaufc there is an inward and Sufer-:mwcnt Sen(c^>> 
which affe&s the heart another way, and therefore 
Ecclcf. 2. 2. It is called made loy, becaufe we rainde it 
not. I: is the loy otloyesyind life of comfort, that is 
frorvj jrithin , that proceeds from the inward man; 
As wrfoule is ftrong in health, fo it findes more 
comfort both in externall and Super-eminent com- 
fort. Graces arc to the foule, as health is to the bo- 
dy, the more and the greater they are,the more com- 
fort they minifter. 

But yee may fay, that the Creature can adminiftcr 
its owne comfort, and of it felfe. 

To this I anfwer, that there is an aptnefleandfit- 
nefTc in the Creature to comfort us, but yet it can 
yecld no comfort without God 5 wherefore keepe 
1 your affe&ions in fquare, havefo much joy and de- 
light in the Creature, as the Creature requires, and 
no more j If youraffe&ions hold a right proportion 
with their obje&s, they are aright, therefore thus 4 
farre you may joy in the Creature, and no further. 


/ How to wortific Covetoufneffe % 


Firft, you may joy in ir witharemhTe joy, ycc 
may alfo farrow wich a remifTc forrow, yee may joy 
in ic as if ycc j lyed noc, and farrow in it, as it you 
forrowcd nor. 

Secondly, you may joy in them wich a loofe joy, 
and affcftton, as they fie loofe to you, fo you may fit 
j loofe to them , 1 Cor.j. 19,30,3 1 . Brethren, the urns is 
j fbort % it remaineth there fort, that theft which have wives be 
j as if they had none, that th fife that weepe y bee a* if they wept 
\ not t that theft that rejoyce, as if they rejoyced not, andthoft 
! that buy, as though they pojjtjftd not , andthoft that *fe this 
j world > as not abufingit, that is, Let your afif&ionsbce 
! loofe to thefe things.Takeany of thefe outward things, 
! youmay caft your affedion on them in a loofe man- 
| ner, goe no further chaft this, the f afhicn of the \\ orld 
j pafleth away, yee may bee taken away from ir, and i* 
I from youjthcreforc afRd it no otherwife than a tran- 
firory thing, and with a loofe and tranfeunt affe<5fron, 
•willing to depart from ir, vvhenfoever it fhall plcafe 
j God to rake it from you. 

Thirdly, you may love them with a dependant af- 
, fc&oa, they arc things of a dependant nature, they 
I havenobottome of their owne toftand upoa>thcy on- 
ly depend on God,and foyou may lore them as dc pen- 
ding 03 Kim, eying the Foantaine, and not thcCi- 
fterne from whence they flow, take no: light from the 
Aire,budooketo:heSunnc from whence it comes. 

The third Deceit is a falfe reafoning. Weefindeit 

otherwife by experience^ We fee that a diligent handmaketh 

Wch, and bringetb comforr, we fee that labour bring- 

eth learning, and for the labour which we take to gee 






Hon to tnmijit CovctottfneJJe* 

ir, in recompencc of it, it makes us happy. 

To this I anfwer,that thisclaime doth not alwaics 
hold, God breakes it many times : Riches come not 
al waies by labour, nor comfort by Riches, the labour 
pn fi:eth nothing,P/i/.i 2.7 1. Except the Lord build the 
bouftythcy labor in vaino that build it except the Lord ketpe 
the City, the Watchman watcheth bat in vaine. It is in 
vaine to rife up earcly, to goe to bed late, and to eate 
the bread of carefulneffe, yee (hall not reape the fruit 
yc expe<5t,unleffe God be with your labour.If Chrift 
be abfcntjthc Difciples may labour all night and catch 
nothing, but if heebe prefent with them, then their 
labour profperetb, then they indole a multitude of 
Fifhcs : So when wee labour and takes paines, and 
tfiinketobee ftrong in ourowne ftrength, without 
Godshelpe, wee goe to worke with a wrong key, 
which will not open, but if Gods hand be in the bufi- 
nefle,we doe it with great facility and eafe,which God 
hath appointed wee fliould doe. You may fee this in 
Io(iph, God purpoled to make him a great nlan 5 fee 
with what facility he was made the Governour of £- 
gypt, next to Pharaoh, without hisownefeeking, and 
beyond his expe&ation : So it was with ^Mordecaifo 
wuh David ± God appointed to make them great, and 
therefore they became great, notwithftanding all op- 
pofitions. On the contrary, Ictman goe on in bis 
owne ftrength, and he (hall labour without any profit 
atall: henceitis, that many times wee fee a concur- 
rency of all caufes, fo that wee would thinke thatthe. 
eflfedi muft needs follow, and yet it followes not, ancty 
if it doe follow, yet we have no comfort in it. 



How to mortifa Cweteufneffe. 


Firftj becaufe God makes an infutablemeffe and 
difproportion betwixt the man and the bleffing, as 
betweene ludas and his Apoftlefhip : A man may 
have tables well furnifhed, riches in abundance, a 
wife fie for him, and yet have no comfort in them, 
becaufe God puts a fecret difproportion betwixt him 
and them. 

Secondly ,though there be a concurrence of things, 
yet God may hinder the effect* fometimes for good, 
and fometimes for evill, as Blijhas fervant was readie 
in the nicke, when the Skunamite came to beg her pof- 
fcflions and lands of the King, 2 Kings 8. j, 6. He was 
then telling the King how Elijha had reftored her 
fonnetolife: So Abraham when he was to ©ffer up 
his fonne Ifaac, in the inftant God fent the Ranimc t6 Gcn.ii.i$. 
be tyed in the bufh : So Saul when he had purpofed to 
kill David, God called him away to fight with the 
PhiliBims, and as God hinders theeffed for good, fo 
he doth for evill. 

Thirdly, God doth it fometimes, by denying fuc- 
ceffe unto the caufes. Thebattellis not alwayesto the 
ftrong.When there are caufes,and the efft& followcs 
not, it is becaufe God doth difpofe of things at his 
pleafure, and can turne them a contrary ways health 
and comfort, joy and delight follow not outward 
bleffings, except God put it into them. 

The fourth deceit is this : Thefe things are cer* J : 4 
taine and prefent, but other things are doubtfull and ] Deceit. 
uncertaine, wee know not whether wee (hall have \ob\e3. 
them or no. 

To this I anfvvcr, it is not fo, future, fpirituali and lAnfar. 

K k eternall I 


Bow to mortifie CtvetMfiejfc* 

eternall things are not incertaine, but thcfe things 
which wee enjoy here are 5 thofe things wee here en- 
joy, and wee alfo our felves, are fubjeft to changes 
and alterations. Wee arc as men on the Sea, having 
ftormes as well as calmes : Wealth and all outward 
bleffings are but tranfirory things, but faith and fpi- 
rituall things are certaine, and endure for ever. Wee 
have an Almightie and unchangeable God, and im- 
mortall, incorruptible inheritance, which fadeth not 
away, referved for us in the higheft Heavens. In tem- 
porall things, who knoweth what (hall be to mor- 
row i In them thou canft not boaft of to morrow,but 
as for fpirituall things, they are certaine, they have 
no ambiguitic in them ; But the maine anfwer that 
I give, is, that here wee muft life our faith. Confi- 
der the grounds on which faith relies, and then the 
conclufion and confequences that arife from them ; 
take heede to them, and be not deceived ; If yee 
belecve God to be the rewarder of all thofe that truft 
in him, as you fay hee is, why reft you not on him, 
why are not yee contented with him for your por- 
tions, why thinke you not him fufficient i If the 
Creaturebe God,then follow it, but if God be God, 
then follow him 3 and be fatisficd with him 5 Labour 
therefore for faith unfeigned, and walkc according 
to it. 

If then it be vaine and jfo/*// to feeke hclpe and 
comfort from any creature, or from riches, and to 
thinke that they can make us live more comfortably 3 
JHence then confider the finfulnefle of it, and put it in- 
to the Catalogue of your other Shmes, that formerly 

\. you 


How to mortifie CovctoufoeJJi. 

you have had fuch thoughts. Everyone is guiltie of 
this^Wjtnoreor lefle : and this is afinne not fmall, 
bur of an high nature, it is Idolatry, 

In the time of ignorance, Satan drew many men to 
grofle Idolatry, to worfhip ftocks and ftones, but now 
he drawes them to another Idolatry, lefle percepti- 
ble, and yet as dangerous in Gods fight as the other, 
who is a Spirit, and can difcerne and pry into \t h Let 
us therefore examine our hearts, and confider how 
much wc have trufted the Creatures ^ Let us con- 
demne our (el ves,and re&ifie our judgments to judge 
of things as they are 5 Lee us not thinkeour (elves 
happy for them • Let us not thinke our felves blefled 
in them, but oncly in Chrift, becaufe ic is not in their 
power to make us happy. 

If wee have fo joyed in thefe, or loved them fo, 
as to love God lefle, it is an adulterous love and joy. 
Wee have no better rule to judge of adulterous love, 
than this, when as our love to the Creature, doth let. 
fen our love to God. 

Now, left we be deceived in our loye to the Crea- 
ture, I will give you thefe Signes, to know whether 
your love be right to it or no. 

Firft, if your affe&ion to the Creature caufe you 
to withdraw your hearts from God, ler. 17, 5. Cur fed 
be the man which miketbfiefh his arme, and wbofe heart de- 
parted from the Lord. It is afigne wee make flefh our 
arme, when wee withdraw our hearts from God, we 
make the Creatures our ayme, when they withdraw 
us from God, 1 Tim. 5.5. Shee that is a widdow indeed ', 
truftethinGod, and contteuetb in [applications night and 
Kk 2 day, I 




How to mortife Covetoufwffe. 




dayjthis is a Signe that they trial in God, becaufe they 
pray unto him. Confider what your convcrfation is, 
whether it be in heaven or ho, Phil. 3. 20. Oar cmvtr- 
JAiion k in Heaven The neglefling and not minding 
earthly things, in the former Verfe, Ihewcth him nor I 
to be of an earthly-converfation, the more our hearts | 
arc drawne from God, the more are they fet and fixed 

00 earthly things, * 
Secondly,confider what earthly choice you make, 

when as thefe things come in competition with 
God, and Spirituall things, what bills of exchange 
doe you make, doe you make you friends of the un- 
righteous CMammon, not caring for the things of this 
world, when they come in competition with a good 
J conference, or doe you forfake God, and fticke to 

Thirdly, confider what your obedience is to God, 
whether his feare be alwayes before your eyes, or 
whether Riches fet you on worke or no : what mans 
obedience is, fuch is his truft- ifyecobey God, then 
yeetruftinhiip,andifyeobey Riches,thenye truftin 
them, and not in God. 

Fourthly, confider what your affections are 5 no- 
thing troubles an holy man,buty/tf0f,the which makes 
him fteke helpe at Gods hands, and not in thefe. 
On the contrary, nothing troubles a worldly man, 
but loffcs and croffes, Sinne troubles him not at all 5 

1 by this judge of your love to Riches, whether it be 
I right or no. 

Thus much for the firft generall Do&rine. 
We come now to the fecond, which is this : 


How to mortifit Covetoufhejfe. 

That Covet oufntffz is to be mortified, That Covet oufnejfe 
is unlawful!, all know it, the things therefore that 
will bee ufefull in the handling of this point, willbee 
to (hew you what Covemfneffe is, and why it is to bee 

Now to (hew you what it is. 

Covetoufneffe may bee defined to bee afinnefull dc- 
fire of getting, or keeping money, or wealth inor- 

Firft, it is a finnefull defire , becaufe ic is a luft, as 
| lufting after pleafure, is called VoluptuoufnefTe : It is 
alfo inordinate, the principle being amiffe, and like- 
wife the obje&. The principle is amifle, when wee 
over-value riches, fet a greater beauty on them than 
they have, and feeing them with a wrong eye,we luft 
after them., by reafon that wee over- value them, and 
thus to over- value them 3 is to luft after them, and to 
thinke that they can make us happy, is Idolatry. The 
objecft of it is as bad as the principle, when as the end 
is either to raife us to a higher condition, or to fare 
delicioufly every day, or elfe to fpend them in fome 
luft, as well as to keepe them. 

Secondly, it is of keeping or getting money, get- 
ting it inordinately, feeking ic by wrong means, or of 
keeping it, Firft, in not beftowing of it on our fclves 
as wee ought, there is Tenacitk of this fort imongft: 
men, Ecdef. 5.15. There is a fore evill under the Sarnie^ 
namely, Riches kept by tbp owners thereof to their, hurt 7 
when as it is comely for a man to catc and drinke , and to \ 
enjoy the good of all his labours that bet-bath taken under ' 
the Sunne,all the dayes of his life which God give tb bimjir 
Kk 3. this 






H$\v t0 mortifitCovetottfreflh. 

this is his portion^ and thus to rejoyce in his Iabor,is the 
gift of God, Ecclef$.i%.i9* 

Secondly, thou in not giving to others, art too 
ftrait hand'd,having goods,and feeing others to want. 

The laft and chiefe thing in the definition is, inor- 
dinately, that is,which is befides the rule. A thing is 
faid to bee inordinate, when as it is befides the fquare 
that a man doth, and in doing thus,we doe aroiffe. 

Now,tbis affe&ion is faid to be inordinate in thefe 

Firft, when wee feeke it by meafure more than we 

Secondly, when wee feeke it by meanes that wee 
fliould not. 

Thirdly 3 when we feeke it for wrong ends. 

Fourthly, when we feeke it in a wrong manner. 
For the firft, wee offend in the meafure, when as 
wee feeke for more than God gives us j that which 
God gives every man,thatishis portion hzxc,EccUfc. 
1 8. and he that defireth, and with-holdeth more than 
his portion,is he that offends in themefure : P/-*.i 1.14. 

But how fhall I know Gids Will, and what my 
portion is i 

I anfvver, by the event : See in what cftate and con- 
dition God hath fet you 5 See what eftate heehath 
given you 5 that is your portion, and with it you 
muft be content, God hath a Soveraignty over us, we 
I are but his fubj efts, and muft be contented with what 
he gives us,you are contented wiuh that your fathers 
or your Prince gives you, therefore you muft receive 
that which God beftowes on you with all humilitie, 


fforp to mortifie Covetcufnejft. 


and thankefulneffe $ If we bee foundly humbled, wee 
will confeffe ourselves worthy to bee deftroyed, 
£zck. $6. 32. wee will conftffe with ]dcobjGen.$z,io. 
Tbdt me are unworthy the leafl of Gods mercies, that the 
leaft portion is more than we defcrve.The Prodigall 
being humbled, was content with the leaft place in 
his fathers houfe,to be as one of his houfhold fervants, 
andfo wee ought to bee content with that portion 
which God hath given us,be it never fo fmail, becaufe 
it is more than we deferve, and if we defire and fceke 
for more, this defire is Sinnefull. 

Secondly, as wee ought not to feeke wealth, more 
than is our due : So we ought not to feeke it by un- 
lawful! meanes, not by Ufurie, Gaming, Oppreilion, 
Fraud, Deceit, or any other unlawful] meanes. I adde 
this of Gaming, becaufe it is unlawfull, though it bee 
little corifidered, for it is no meanes that God hath 
appointed, or San&ified to get money by, becaufe it 
is neither a gift nor a bargaine ^ I difpute not now 
whether playing for trifles to put life into the game 
bee lawful], but of gaming with an intent to get and 
gaine money or wealth:This I fay is unlawfull means, 
andfuchas have gotten money by fuch meanes, are 
bound to make reftitution. 

Thirdly ,when thje end of our feeking after money 
is wrong, then our affe&ion is Sinnefull, as if we feeke 
it gnely for it fclfe,that we may be rich, or to beftow 
it on our lufts, and make it our ends, and not for ne- 
ceffaries onely, and fomuchasfhallferveourturnes, 
when we feeke thus, we feeke it in exceffc 5 Hec that 
defires money for a journey , defires no more than 




How to tnortifie Covetoufnejfe. 

j will ferve to dcfraie his cofts,and expences in his jour- 
I ney$ So if a man dcfires money for any other end, 
he defires fo much as will ferve for chat purpofe, and 
no more; So in other things : Hethatisficke,defires 
fo much Phy ficke as will cure him, and no more. So 
wee ought to defire as much as will ferveour necefli- 
tiesandnomore. But if wee defire it for our ambiti- 
on, pleafure, or any other by-refpeft, this defire is 
Sitoufull and inordinate 5 

L idly, it is inordinate, when we feeke in a wrong 
manner, which confifts in thefe five particulars. 

Firft, when we feeke it out of love unto it, and this 
manner of feeking is fpirituall adulterie,j4w« 4. 4. 
; Tee adulterers andadulterejjes^ know ye not that the frtend- 
I flrip of the world is enmitie wivh God, and whofoever is a 
friend to the world, is an enemie to God 5 Ifwebee 
in love with it for its owne beautie, it is Sinnefull^ it is 
fpirituall adulterie. 

Secondly, when as wee feeke it to truft in it, when 
as wee thinke we dial! bee the fafer by it, and make it 
our ftrong Tower^ Tet he that trujleth in riches fhallfaH, 
Prov. 1 1 .28, K^ind therefore if we havefoode and r ay mem , 
we Might therewith to he content, 1 Tim. 6$. and not to trufi 
in uncertaine riches. 

Thirdly, when as we be high-minded, and thinke 
ourfelvcsto bee the better men for it, when as they 
make us looke bigger then wc did before,as commv- 
ly thofe that bee rich doe 5 Therefore 1 Tim. 6. 1 7, 
Paul bids Timothie charge thofe that are rich in this world, 
that they be not high-minded. 

Fourthly, when as "we feek it to glory in it,as David 

• ;v - : _ he 

How to mortijre Covttoufnejfe* 

hee would number the people to glorie and truftin 
them j this is finnefull,/^ he that glorieth/nusi glorie in 
the lord^andnot in them, i Cor. i .3 1. 

When as we feeke it with too much hafte and ea- 
gernefTe, when all our dayes are forrowes,travcll and 
griefe, that our hearts take no reft in the night,^- 
clefo.%$ .When as wee feeke it not flaying Godslea- 
fure,fuchadefireis inordinate, importunate and fin- 
full, 1 Tim^^^iOythofe that wiUberich^ that is, fuch as 
make tootnuch hafte to be rich, fall into temptation, 
and afnare, and into many foolifh and burtfull lafls 
which draft men into perdition and definition ^ and pierce 
them through with mart) forroms. 

But now you will fay, that riches are the blefling 
of God, and will demand of me whether we may not 
defire riches as they are bleflings* 

Ianfwer,thatitistruethat they are bleffings, and 
reward of the feare ofGod,P/w. 22.4. Byhumilitie, 
and the feare of the Lord , are riches and honour. 
Therefore it is faid of David that hee died full of 
riches. ^Abrahams fervants reckoned them as blef- 
fings, Gw.24.3 5. The Lordhath bleffedmy Matter great- 
ly ^ and be is become great, a fid he hath given him fiockt sand 
beards 7 Jilver and gold^ men-fir vants and maid ] fervants , 
Camels and Affes. ]xceb counts them as bleffings D Gft?.3 2. 
10. And Chlift himfelfe faith, that it is more bleflcd 
to lend than to borrow • to give than to receive \ may 
wee not then defire them i To anfwere this 3 wee 
muft know , that there is a t wo-fold will or defire : 
Firft, a remiffe will , which is rather an inclination 
than awill: Secondly, there is a peremptorie will, 

L 1 which 






Ho pp to mortifie Covetoufnejjc. 

which is mature, ripe and peremptoryj with this later 
will we may not defire them, but with the former we 
may,iTiw.6.8. If we hAvefoode AndrAymem^ Utusbtt 
therewith content $ If any man hath a defire to be rich , yet 
having food *nd raiment^ Let him notfo defire more 
riches,but that he may be content with it. 

Now, there is a double cdntent ; Thefirftis, as 
when a man is fickc ( to expreffe it by a fimilitudej 
he muft bee content, yet hee may pray for health, and 
ufemeancstoget it with a Full and perfed will, yet 
with a depending on Gods Will. So wee being in 
want, may defire riches and wealth with a full will, 
fitting in the meane time quietly under Gods hand, 
and referring and fubmitting ©ur will to his Will. 
- Secondly, there is a content, wherein having fuflfi- 
cient for foode and rayment, we fufFer not our wils to 
goe a&ually beyond the limits which God hath fet 
J us 1 Therefore God hath promifedoutwatdbleffwg 
! as a reward of his Service, *and propoundeth them as 
fo many arguments and motives to ftirre us up to 
1 fcarc him , and wee may defire them as his bleflings, 
with fuch a defire as this : when as wee fet bounds 
and. limit* to the Sea of our defircs , which are in 
themfclves turbulent, and tofubmitthemwholyto 
Gods Wil. Chrift being to die, had a will to live, 
yet not a full and refolutewill, but a willfubordinate 
to Gods Will • Father, if thou wilt, let this cuppajfefrom 
met) yet not my Will, but thy Will bee done. This Will 
was but an inclination , and not a will : So wee may 
! will riches with a remific will and inclination 3 but 
not with a full perfedt will, that is, wee may not goe 


Bm to mortifie CovctoufhcJJi. 

about to get them with a full defire and refolution. 

But how farre may a man defire wealth , where 
muft he fet limits to his defires, where muft they bee 
reftrained * 

I anfwer, that hee may defire food and rayment,he 
may defire that which is neceffarie for nature, with- 
out which he cannot live and fubfift: Asa man may 
defire a fliip to pafle over the Sea from one Countrie 
to another, becaufe hee cannot pafle over without it 5 
fba man may defire food and rayment in the Sea of 
his life,becaufe without it we cannot finifh that courfe 
which God hath prefcribed unto us. 

Now, there is a three-fold neceflitie : 

Firft, there is a neceflitie of expedience^ if a man 
hatha journey to goe/Tis true,he may goeonfoote, 
yet he may defire an horfe to ride, becaufe it will bee 
more expedient for him- foyou may defire with a 
remifle defire, fo much as is expedient fo